intlieCitpafiilrttigork
THE LIBRARIES
*
T. S. Griffiths
A HISTORY OF BAP-
TISTS IN NEW JERSEY
BY
TPHOrvlAS S. GRIFFITHS
"Truth is the historian's crown, and art squares
it to comeliness." — John Hall.
1904
HIGHTSTOWN, NEW JERSEY
BARR PRESS PUBLISHING COMPANY
L.
Vt
C r -^f
^""^ ■ 9 3<^'
Copyright, 1904
By Thomas S. (jkiefitus
3
PRKKACK
The author of this history of Baptists in New Jersey owes a vast
debt of gratitude to pastors and to others familiar with olden days
on account of their aid to secure a fitting history of the earlier and later
times. The work was undertaken at the suggestion of Rev. O. P.
Eaches of Hightstown. Fifty and more years ago the Rev. R. T.
Middleditch was asked by the Board of the State Convention to Avrite
such a history. Later, Rev. J. M. Carpenter was a substitute for Mr.
Middleditch. The papers of these gentleman have fallen into my
hands and other facts have come to my knowledge. The author has
been associated with the New Jersey Baptist Convention since 1843.
He was personally acquainted with the men who orignated H, and
with very old men and women who were familiar with the earliest
times and has also stored up from his youth data and facts touching
the past. He is specially indebted to O. B. Leonard of Plainfield,
without whose help the history would have been quite immature. To T.
T. Price, M. D., of Tuckerton, a native of Cape May county, eminently
familiar with the Baptist beginnings there about; to J. W. LyeU of
Camden; to Deacon Howell of Morristown; to Pastor Fisher of Holm-
del; to Pastor Johnson of Jersey City; to Pastor Sembower of Cedar-
ville; to D. Dewolf of Newark; to Pastor Anschutz of Hoboken; to
C. A. Kenney, clerk of Lafayette church; to Rev. G. W. Clark and
Rev. O. P. Eaches both of Hightstown, in preparing the book for
"press." Mr. Clark also furnished the sketch of the Afro-^^^merican
churches, and prepared the brief indexes. The help of these men
has been invaluable and they are entitled to the highest praise for
their aid in making the book becoming to the denomination and to its
object.
THOS. S. GRIFFITHS.
These letters have come to me unsolicited. Each of these gentle-
men are widely known, Hon. O. B. Leonard of Plainfield, New Jersey,
and Dr. T. T. Price of Tuckerton, New Jersej^ as treasure stores of old
times records. No others in New Jersey are known to be more familiar
with our denominational history from the first.
"From a perusal of the manuscript of New Jersey Baptist churches
history, I can say you have done a good service in preparing so much
valuable information. It is certainly a praiseworthy undertaking,
well accomplished and will be a useful and instructive compendium,
especially of the early beginnings of the Baptist churches in this com-
monwealth. The denomination will be indebted to you all through
this twentieth century for such comprehensive encyclopedia."
O. B. LEONARD.
Plainfield, New Jersey, March 4, 1904.
"I have received your manuscript with a great deal of pleasure.
It has been a labor of love. You have certainly condensed the materials
wonderfully. I find nothing to alter and little to criticise. Let us
never lower our flag, nor fail to honor our noble heroic ancestry. I
congratulate you that vour work is so nearly complete and so well done."
T. T. PRICE, M. D.
Tuckerton, New Jersey, January 8th, 1904. .
INTRODUCTION
Many requests have come to me to write the History of New
Jersey Baptists, founded upon my long acquaintance with Baptist
interests. Acquaintance, however, with men and facts is but one
requisite to write history, if associated with a genial, impartial and
philosophic temper; discriminating between fact and legend, prejudice
and truth, excepting always the "materials of Morgan Edwards,"
which are invaluable and the only record we have of the early times.
Memorials are lost that would^have been links in our chain of history,
distinctive of the men, of whom we know but little and yet enough to
revere them. These memorials, did we have them, would be index
pointers at the corners of historic travel, whereby we could better
know the "ebb and flood" of opinions as well as the places of the
"liight house men" by whom "courses" have been laid in the "crises"
of our denominational life. These, whether fragments or consecutive
records, are not appreciated in the time of their happening, but later
are invaluable. Since Morgan Edwards wrote his "materials" there
has not been a historical record of Baptist affairs. Since the "Acts of
the Apostles," the history of Christianity has been an account of
divers' teachings and of sects without number, indicating that Chris-
tianity later as at the first looses the shackles off of mind and con-
sciences; sets men to thinking, constituting them independent.
We Baptists, and other names of Christendom have multiplied in
this land of tlie free beyond all anticipations. Others have had im-
mense source of increase by emigration. Ourselves have had but
growth. New Jersey included a large variety of people from abroad.
England, and her dependencies, Sweden, Denmark, Holland, Germany
and France contributed a quota, among them each were Baptists,
including a large number of men and women and persons of wealth.
Baptist judges were in the courts and were usually members of the
Governor's council. The pastors of our churches were the equals of
any other denomination. The Eatons, Stellcs, Morgans, Millers and
Mannings have no superiors. In the central part of the colony, five
schools of different denominations and of the highest grade. Two
of them. Baptists, were located within a radius of twenty miles.
Soon after, 1700, the first Baptist college went from New Jersey.
Its churches furnished a majority of the constituents of the first
association on the continent. Legacies exceeding thousands of dollars
were left for education in New Jersey, and contributions and legacies
vi INTRODUCTION
to educate for the ministry were made long before there was an educa-
tion society.
The origin of Baptists has been a prolific theme. Among our-
selves there is a wide dissent. Only a few account among us that
antiquity is of any worth, esteeming it better to be right now, than
to concern ourselves about those who lived a thousand years since.
There is but one Protestant sect that maintains the dogma of
"succession" as essential to the reality of the church. While it may
be that Baptist churches have succeeded each other in the centuries,
it is not proved. The only fact in worth assurance is ihat we are
conformed to the New Testament pattern. Age matters little. Sin
is older than time. It is the oldest sad fact of the world and is none
the better for its antiquity, but the worse. Baptists have have been
a distinctive people for many ages. Moshieme in his history of Chris-
tianity, said of them: "Their origin is hid in the depths of antiquity."
In other words, a people who have always baptized, are constantly
cropping out in religious history. Many of the good and wise of
other Christian names than Baptist, who have made religious
history their study, agree with Moshieme. Not that a people
known by our name have existed from time immemorial, but that
sects like to ours have appeared far back in the centuries. In-
deed thej' held as Bible teachings, some things which we reject.
As families of children differ, some tall, some short; some frail and
some strong, so of sects. Allied in some things, different in others.
Some admit our antiquity and load on us the odiimi of the wrong
doing of the fanatics of 1530, who like us claimed that immersion
only, is baptism.
Belief that immersion only is baptism, does not constitute a
Baptist. Else tens of thousands of members of Pedo Baptist churches
are Baptists, such as Mormons. Other sects, whose fellowship evan-
gelical Christendom repells. A fundamental and primary distinction
of Baptists is, that the Bible is the only authoritj^ for a Christian
faith and practice; that each disciple has an inalienable right to deter-
mine for himself, what its teaching is, irrespective of birthright,
ruler, priest or church. A Baptist is one who is responsible to God
only for what he does in his name. Obedience is conformity to his
will, not in part, but in all things. "Be ye scpara^te" is as essential
as taking the Word of God as a final rule of light and of hope. There
is l)ut one proof of legitimacy, a New Testament birth. Our origin
may have been in the first, the fourteenth or the twentieth century;
it matters not which. The children of a lawful marriage are equally
legitimate, whether born in the first or the seventh marriage. Our
INTRODUCTION vii
ancostry or antiquity is of no moment other than that it is of the
Divine Word.
Let us, however, be mindful of the men who have gone before us.
We inherit their integrity to the truth. Those who follow us, will
glory in our integrity, if we give to them the truth, as pure and as
Christly as we have received it; free speech, free conscience, an open
Bible and adherence to the scripture pattern, both of church order and
of the ordinances. {Hebrew 13:10.) "For we have an altar, whereof
they have no right to eat who serve the Tabernacle." Subject as
is humanity to the changing current of human opinions, there is no
safety in equal civil and religious rights. The few Baptists of
the sixteenth and seventeenth centuries have infused North America
and Eastern Europe with the Baptist idea of equal rights and liberties.
Liberty has its chief enemy in the abuse of it. Even good men
use it, as if liberty was license. There is need to keep in mind the
exhortation: (I Cor. 8:9) "Take heed therefore, lest by any means,
this liberty of yours be a stumbling block." A peril to Baptists is
that liberty is a law to itself. Civil and religious liberty sc.cm.s safe,
but while Baptists have refused government aid for their schools,
not a decade has passed since protestant denominations have received
monies for their sectarian uses.
Only in the United States do Protestants, except Baptists, refuse
public monies for sectarian use. Such a fact is of tremendous meaning.
As the battle for the separation of Church and State was won by Bap-
tists, Baptists are the only security for the permencancy of the separa-
tion. Liberty of speech, liberty of conscience, equal civil rights, man
his own master Godward, manward, are essentially involved in the con-
tinuance of this order. Civil and religious liberty is not that one may
do and think what he pleases, but that one may do and think what
is right to think and do. "Things honest in the sight of God" is the
Divine limitation of doing and thinking. Our view is: That the right
of private judgement involves the necessity of respecting the opinion
of another.
Agreement is the Baptist conception of church fellowship and is
Scriptural: (Amos 3 : 3) "Can two walk together except they be agreed."
The going out of Judas Iscariot in the interval of the Passover and of the
institution of the "Supper," illustrates the great truth that the ordi-
nance divides to unite. At Babel human self sufficiency scattered the
people, till at Pentecost, "men out of every nation under heaven" were
gathered together, phophetic of the Gospel mission to gather "into one"
in the churches of Christ. Christianity is the most potent force to
endow men with care for the "little things, but as much for few
viii INTRODUCTION
things." Where the gold and clay are commingled truth and false-
hood have fellowship.
Certain data are significant of the Divine part, in our advanced era:
In 1436, Gutenberg used types to print with; 1483, Luther was born;
1492, America was discovered; in 1526, the first English Bible was print-
ed; the first Swedish Scriptures, in 1528, 1530 the first Gennan Bible,
the first French Scriptures in 1531; Henry VIII divorced England
and Rome, in 1534; the Duke of Alva at the end of the Thirty Years'
War to destroy Holland, retired in 1573; Within about one hundred
and thirty-five years occurred these wonderful events, fraught with the
rescue of mankind from the tyranies of civil and religious despotism.
With but two other eras can this period be compared: That of the
birth of the Immanuel, and that of the Declaration of Independence
by the American colonies. The last of which was the culmination of
the events from 1436 to 1573.
In the meantime, God had kept North America from Piomish settle-
ment and sent hither the Bible educated men of Europe to constitute
a nation he had prepared for Himself. How happened this chain of
events: Printing, Luther born, America foimd, an open Bilile, England
wrenched from Popish rule, this continent sliut up from an alien Christi-
anity and conditions in their native lands to drive these Bible taught
people to a wildreness owned by savages thousands of miles over the
sea, if God had no hand in it, if He had no purpose in the world's life?
A miracle greater than giving life to the dead and corresponding to His
resurrection. Civil and religious freedom came to the earth peacefully,
elsewhere it would have cost an increditable price of human life and
treasure. Amid the surprises of history is the ease and certainty with
which the wise plans of the Jesuits to pre-empt this continent for them-
selves were brushed aside. Their mission enterprises are wonderful not
alone for their vast comprehension, but also for their faith in Jesus
Christ, a Saviour. The recesses of Asia and Africa, the isles of the sea,
the frozen North and the frozen South, the martyrdoms of the Roman
missionaries, tell the story of the crucifixion which exceeds even the ro-
mance of the life of Loyola, the founder of the Jesuit order. In North
America, their stations through Canada to Detroit, Michigan, St. Paul,
thence North and West to the Pacific and South to New Orleans, and
all communicating with each other from Northern glaciers to Cape
Horn. What South America is North America would have been only
that God turned hither men who had learned of Him, of themselves,
and who had access to Him without the intervention of a priest. An
open Bible has been mightier than either priest or infidel.
INTRODUCTION ix
Neither Roman Catholics nor Protestants in Europe gave protection
to Baptists, with the exception of Philip of Hesse. Roman Catholics
and Protestants persecuted to death Baptists. The fundamental faith
of Baptists, the Bible, a law for kings, priests and people alike and each
disciple a judge for himself of what is truth; all men having an inalien-
able right to teach his own convictions of truth and duty, a heresy in
the times which consented to kingly and priestly right to dictate,
which sentiment stripped king and priest of right and power. John Knox,
Luther, Melancthon, Zwingle and even the rulers of Holland, plotted
to exterminate the malignant sect. Phillip of Hesse at one time was
their protector. Of the two thousand and more Ana Baptists executed
up to 1530, not one had died or suffered harm in Hesse. In 1529, in
reply to a remonstrance from the electors of Saxony, Philip wrote*. "We
are still unable at the present time to find it in our conscience to have
any one executed with the sword on account of his faith, to punish capit-
ally those who have done nothing more than err in the faith, cannot be
justified on Gospel grounds." When fire, or rack, and sword awaited
our brethren in every other place, Hesse was a refuge for them. Mon-
vovia also for .selfish and business reasons gave Baptists comparative
seciu-ity from the stake, the dungeon and the rack, they being experts
in certain manufactures for which Monvovia had repute from abroad.
It is well to judge charitably of the people who lived centuries
back. Mindful of the times in which they lived, of their education
under Roman Catholic training. MacauUy indicates why and how it
was that kings and rulers of the States of Europe, except England and
Holland gained absolute rule over the estates and consciences of their
subjects. The Parliaments of England and Holland kept control of
the purse and thus bridled their Kings, compelling them to heed
their subjects in order to get supplies for their maintainance. The
purse is always a fulcrum of power, whether in the hand of the
executive or in that of the people. With the sword in one hand and
the purse in the other, the people had but one alternative, sub-
mission.
Printing had made the Bible an open book, educating the people
into a conscioasness of responsibility for what they were and what they
ought to be. The discovery of America had awakened hopes of escape
from the bondage of priest and king. Thus social, political, and spirit-
ual inspirations transformed the era.
In lf)43, the "Westminster Confession of Faith" was formulated.
While showing some advance from the cruel policies of former times,
"the confession retained the lever of civil authority to meddle in the
religion of men. It affirmed that "heretics may be lawfully called to
X INTRODUCTION
account and proceeded against by the civil magistrate. It asserted the
duty of the civil magistrate to preserve the unity and peace of the
church; to suppress heresies and reform all corruptions and abuses in
worship and discipline." The Baptist "Confession of Faith," published
in the year before, 1642, declared: "It is the duty of the magistrate
to tenderly care for the liberty of men's consciences without which all other
liberties will not be worth naming, much less enjoying. And as we can-
not do anything contrary to conscience, so, neither can we forbear the
doing of that which our consciences bind us to do, but in case we find not
the magistrate to favor us herein, yet we dare not suspend our practice,
because we believe we ought to go on in obedience to Christ."
In 1610, thirty-three years before the adoption of the "Westminster
Confession," Baptists issued "a confession of faith" in which they assert
"that the magistrate is not to meddle with religion or matters of con-
science, nor compel men to this or that form of religion, because Christ
is the King and Law-giver of the Church and conscience." The West-
minster Assembly might have known by these published statements
(and by their contention against Baptist teaching) a better way than
theirs. After one hundred and forty-four years, 1787, the "West-
minster Confession" was altered to conform to our Constitution, which
guaranteed civil and religious liberty to all, without respect to magis-
terial or courtly permission.
Among the memorable events of history was the part Baptists had
incorporating in the Constitution of the United States the guarantees
of religious liberty and civil rights to all who live under the constitution.
History is silent of the means and men whereliy the fundamental prin-
ciples of Baptists were incorporated in the Constitiuton. Writers of
secular history are of two classes; One, having but little knowledge and
less appreciation of Christianity and, hence, ignorant of the influences,
which as a constituent of society and a factor of government it imbues
with its teaching of right and of law. The other class having a denomi-
national relation is preoccupied with their religious predilections and
rarely see with unbiassed mind the good others exert and think it of
indifferent moment. Neither is a competent historian ignorant as they
are of the quiet force that lays foundations and plants "land marks,"
which determine the courses of generations.
Only Pennsylvaina, New Jersey and Rhode Island were colonies
that never knew a persecution. In New Jersey as in Rhode Island there
were historic facts that distinguished the source of the nation's constitu-
tional liberties. About 1664-5, Obadiah Holmes, Sr., a victim of
Puritanical persecution in Massachusetts came with other Baptists and
some "Friends" (Quakers) and took up a large tract of land in East
INTRODUCTION xi
Jorspy. These f!;uaranteod in their patent: "Unto any and all who
shall plant and inhabit any of the lands aforesaid, they shall have free
liberty of conscience without any molestation or disturbance whatsoever
in their way of worship." In 1666, a colony of Congregationa,lists from
Connecticut founded Newark, New Jersey. These resolved that: "None
should be admitted freemen, or free Burgesses, save such as were members
of one or the other of the Congregational Churches, and determined as a fun-
damental agreement and order that any who might differ in religious
opinion from them and who would not keep their views to themselves should
be compelled to leave the place." These provisions show whence the
nation's liberties came.
Many Baptists in New Jersey and in Pennsylvania held judicial
positions. Pastor N. Jenkins of First Baptist church of Cape May
was a member of the Governor's Council. In 1721, a bill was intro-
duced into the Council to punish those who denied the doctrine of the
Trinity; the Divinity of Christ; the inspiration of the Scriptures, etc.,
Mr. Jenkins opposed it.
The bill was quashed. Delegates from twelve colonies met at
Philadelphia when Congress was in session in September, 1774. Rev.
Mr. Backus of Massachusetts, an eminent Baptist, was urged by Rev.
J. Manning, John Gano, William Van Horn and Hezekiah Smith to
go to Philadelphia and see if something could not be done to secure
our religious liberties." There was a meeting of the chief members
of Congress: Thomas Gushing, Samuel and John Adams, R. T. Paine,
James Kinsey, Stephens Hopkins, Samuel Ward, J. Galloway and
Thomas Mifflin, the Mayor and foremost "Friends of the City" and
Baptists, Mr. Backus, Samuel Jones, William Rogers and Morgan
Edwards. The last three pastors, in Philadelphia of Baptist churches.
A principal speaker was Israel Pemberton, a Quaker. John Adams
accused him of Jesuitism. Then, says a record of the meeting: "Up
rose Israel Pemberton:" "John, John," he said, "Dost thou not
know when "Friends" were hung in thy colony; when Baptists were
hung and whipped and finally when Edward Shippen, a great mer-
chant of Boston was publicly whipped because he would not subscribe
to the belief of thee and thy Fathers and was driven to the colony,
of which he afterwards became Governor?" In the midst of the dis-
cussion, John Adams exclaimed: "The Baptists might as well expect
a change in the solar system, as to expect that the Massachusetts
authorities would give up their establishment."
The reporter present at the meeting adds to the former state-
ment: "In that struggle, as always before, the Baptists led and the
foremost man among them was James Manning, President of Brown
xii INTRODUCTION
University, baptized and licensed at Scotch Plains, New Jersey, and
educated in that state. We owe nothing to the Puritans for our
civil and religious liberties. Had they had their way we would not
have had them. A line of inquiry for the origin of Baptists has not
been explored. Baptist churches appeared among them at a very
early date, so that their beginning is unknown nor probably ever will
be. A tradition among them is: "that they have been Baptists
since the Go.spel was first preached in Wales." From the earliest
date they have cherished those amazing ideas of human rights of civil
and religious liberty, of which we l)oast. "The non-conformist" an
English paper asserts, "in England there can be no doubt that Bap-
tists existed as early as the third century." (Cook, page 27.) Austin,
Archbishop of Canterbury in the sixth had groat trouble with a colony
of Baptists in Wales and used such repressive measures as to load
his memory with infamy." C. H. Spurgeon said: "It would not be
impossible to show that the fir.st Christians who dwelt in this land were
of the same faith and order as the believers who are now called
Baptists." The Welsh, ostracized from commerce and travel; shut up
in their mountains are left out of history. Yet they had advanced
views of social life; of civil and of religious liberties and equalities
that antidate memory and hi.story.
The Welsh Triads were a code of law, unique and unparalleled,
known only to themselves. The Triads are thus named because set
in threes, three being a sacred number among the Druids, who were
priests and teachers, learned and influential. These Triads are said to
have originated among the Welsh Druids and were added to by suc-
ceeding generations. The Welsh Druids are said to be in advance of
other Druids in their ideas of the "rights" of mankind, and taught
"That it was the duty of all men to seek after trnth and to receive
{maintain) it, against the whole world," an assertion which is the germ
of civil and of religious freedom, and the essential element of growth
in physics, morals and brains. Roger Williams and William Penn, each
of Welsh origin, incorporated in the charter of their colonies, the largest
liberties to all. The Triads were evolved from what is called "Dy-
venwal Moelmud." They were knowni abroad, about three centuries
before Christ. Of two hundred and twenty-eight, twenty are inser-
ted .showing their type and the intensity of their provision for a
free conscience; a free speech; and the equal rights of prince and
peasant; king and subject, noble and workman.
I Three pillars of the social state; sovereignty; the law of the
country; the office of a judge.
INTRODUCTION xiii
II Three duties incumbent on each of these three, instruction;
information and record; regulations for the good of the community;
justice, privilege and protection to all.
III Three elements of law; knowledge; natural right; consci-
entiousness.
IV Three things which a judge ought always to study: equity,
habitually; mercy, conscientiously; knowledge, profoundly and
accurately.
V Three things necessary in a judge: To be earnest in his
zeal for the truth; to inquire diligently to find out the truth from
others; to be subtle in examining in any cause brought into his court;
to discover deceit, in order that his decision may be just and
conscientious.
VI Three guardians of law: a learned judge; a faithful witness;
a conscientious decision.
VII Three ties of civil society; just liberty of ingress and of
egress; common rights; just laws.
VIII Three things bring a state or community to ruin. Exor-
bitant privileges; perversion of justice; an unconcern.
IX Three bonds of society: sameness of rights; sameness of
occupancy; sameness of constitutional law.
X Three of a common rank against whom a weapon is not to
be unsheathed: a man, who is unarmed; a man before he has a beard;
a woman.
XI Every Welshman has by birth three native rights: In the
term of Welshman a Welsh woman is included; The cultivation of a
tenure of five acres of land in his own right; the use of defensive
arms and signs (armorial insignia); the right of voting; which a male
attains when he has a beard; and a female when she marries.
XII There are three prohibitions of the unsheathing of offensive
weapon or of holding them in the hand: In an assembly of worship
in a court of the country and of the Lord; the arms of a guest where
he remains.
XIII Three things appertain to every man personally: in-
tance; right; kind.
XIV Three excellencies of the law: to prevent oppression; to pun-
ish evil deeds; to secure a just retribution for what is unlawfully done.
XV Three kinds of justice in law: justice as it depends on truth;
on knowledge; on conscience; truth is the root of judgment; conscience
is the root of discrimination; knowledge is the root of conduct to its
conclusion.
xiv INTRODUCTION
XVI Three things that make a man worthy of being chief of a
clan: That if he speak to a relation, he is listened to; that he will con-
tend with a relation and be feared bj' him; and that he is offered security,
it will be accepted.
XVII Three protections are general: a court of law; a place of
worship; a plow or team at work.
XVIII Three things that must be listened to by a court or judge:
a complaint; a petition; a reply.
XIX There are three standing forms as to a court: to appoint a
proper day for its commencement; the pleading; the judgment; that the
place be well knowTi within sight of country and clan; the assembling
peacefully and quietly and that there be no naked weapon against any
who go to court.
XX Three that are silent in a general assembly; The Lord of the
soil or king; for he is to listen to what is said and when he has heard all,
he may speak, what he may deem necessary, as the law and the decision
the law require; the Judge who is not to speak till ho declares his judg-
ment as to that which has been proved and declared to the jur}^; one
who is surety for another and not bound to reply, but the Judge or Jury.
A question occurs. Did not Blackstone draw his ideas of justice
and of truth and equality from these Triads? They provide that no
unsheathed weapon shall be allowed in a place of worship, nor in a
court. That a teacher ought to be in each family. That neither
King, Lord, Judge and surety be allowed to meddle in the debates of
the assembh^; that a homestead of five acres and a married woman's
right to vote were guaranteed. But one persecution has ever been knowTi
in Wales, except one in a foray of Roman Catholics, who were immedi-
ately expelled from the land, nor has there been kno-\\Ti a case of idol
worship.
Happily America proved a refuge where freedom was safe. Our
denominational life was nurtured by Welsh pastors. Only in the
L^nited States of America are there constitutional guarantees of free
worship, and of speech. Baptists and Quakers paid the penalty of
having an open Bible. Outside of the three colonies, Rhode Island,
Pennsylvania and New Jersey, even in America, there was no security
for them. In Maryland there was a limited freedom. In 1639, the
Roman Catholic faith was made the creed of the colony. But in ten
years, the law was amended guaranteeing liberty of worship to all
who worshipped Jesus Christ, shutting out Unitarians, and infidels and
all who denied to Virgin Mary her Romish functions. After the Amer-
ican Revolution, the entire nation was made by the adoption of the
Constitution, a home for every belief possible to men.
CHAPTER 1.
MIDDLETOWN AND HOLMDEL CHURCHES 1667-8
Why associate these Churches as one? Because the body now
known as Middlctown Church, derives its name from the village in
which it is. But Middlctown Church originally included a vast ter-
ritory, while the present Church is wholly local. Further, nearly all
of the constituents of the Church settled at Baptisttown, (Holmdel) —
Stouts, Holmes, Bownes, Grover, Lawrence. Ashton, the first pastor,
settled West of Holmdel. Coxes, Cheesmans and Mounts located at
Upper Freehold, making Holmdel the center of the Church. The
first house of worship and parsonage were at Holmdel, where the
pastors lived until 1826. The second house of worship and par-
sonage were also built there. The "yearly meetings," originally
held between Middlctown and Piscataway, were held only at Holmdel
and Upper Freehold; never at Middletown village, it being distant
from Baptist families. At Middletown village a town hall was built
and used for worship until 1732, when Baptists built a church edifice.
Rev. John Burrows gave a lot on which to build a house of worship.
Pastor Ashton was the first Baptist minister in New Jersey and
preached the first sermon at the house of John Stout, Sr., near Bap-
tisttown (Holmdel). His wife, Penelope Stout, was buried in a family
cemetery on her husband's farm. It has been long since lost in a field.
The absolute oneness of these churches prior to 1836 is shown in
their record. That at Middletown village is essentially involved in
that at Holmdel. Both Cohansie through Obadiah Holmes, Jr., and
first Hopewell through John Stout, Jr., and his brother James originated
in Baptisttown (Holmdel). Middletown, the earliest Baptist church
south of Rhode Island was constituted in 1667-8. Some, who claitoed
to know, insisted that in 1664-5 was its beginning. Benedict intimates
its organization in 1667. Morgan Edwards alluding to the incorporation
correspondence, with lower Dublin in 1688, speaks of an impression
then prevalent — that "the church had been in order since 1667."
The supposition of its origin in 1688, came from the advice of the
Middletown Church to Middletown in 1688, "that they do incorporate."
The church was not incorporated until 1793. Pastor Stout investigated
the matter in 1837, and was then told by very old people, lineal descend-
ants of constituents, "that after settling. Baptists met, had preaching,
observed the ordinances, brought up their children in the faith" and
IG NEW JERSEY BAPTIST HISTORY
in the worship of God and knew from tradition, that while a short time
elapsed before a church was organized the church had been in regular
order if not before 1665, soon after. Finally, he decided, that it was
safe to date its origin as early as 1668. Accordingly in 1872, Pastor
Stout changed the date of the organization of the church in the minutes
of the Trenton Association from 1688 to 1668. Before making the
change Mr. Stout conferred with pastors of branches of the church,
who had made investigations and they agreed with him in making
the change.
Benedict speaks of John Browne as the first pastor of the church.
But there was not a John Browne among the early Baptists. James
Ashton, a constituent, was the first pastor. It is significant of these
Baptist colonists, that they included an ordained Baptist minister
as one of them. Of these thirty-six patentees, eighteen were Baptists.
The wives of some others were Baptists. They were conscientious
God-fearing persons. From the time of their settlement to 1668, was
almost twenty-five years. Is it reasonable that such people fleeing
from persecution, would live like heathen, all of these years, allowing
their children to grow up Godless, having included a Baptist min-
ister to be their pastor ? Other denominations were among the
colonists: Episcopalians, who founded a church; Presbj'terians, who
owned the only cemetery in the place, in which Abel Morgan was buried.
These were people of "means" and of social position; yet Baptists
absorbed them, and their ownership of lands is the only trace of them
that remains. Would it have been so, had the Baptists left the
field to them for twenty-four years? What and where would these
children have been? Beside, these Baptists planted stations afar off
and nearby; would they have done this witliout a home church? One
of the Holmes family, has made a genealogical record of the family and
informs the writer that she has evidence that Obadiah Holmes, Sr., was
present at the organization of the church at Middlctown. He died in 1 682,
six years before 1688. His sons, Jonathan, the eldest, and Obadiah,
the youngest, were constituents of the church. Obadiah, Jr., often
visited the old home in Rhode Island, returning about 1683-5 to
Holmdel, he moved to Cohansie, Salem county. He was the first
Baptist minister there, gathered the Baptists in meetings and really
originated the Baptist church. His being a constituent in Middletown
in 1688 is improbable, being in Salem county and a Judge of the
Courts there. Obadiah Holmes, Jr., for his birth and christening
in a Congregational church in Salem, Mass., and of his successful labors
in Cohansie.* Of the Holmes family, John, the second son, said to be
*See record of Cohansie Church.
MIDDLETOWN AND HOLMDEL 17
the first Baptist resident in Philadelphia, going there in 1756 was a
man of wealth, a judge in the city courts. Obadiah, Jr., the youngest,
was also a Judge in Salem county and Jonathan, of Holmdel, the eldest
son, was a member of the Governor's Council the Colonial Legisla-
ture. Many other Baptists in New Jersey held high places in civil
and political life, illustrating the liberal policy of the Colonial govern-
ment and the competency of our Baptist ancestry for place and
eminence.
It has been said that the Apostles of our Lord were poor and ignor-
ant men, as if our Lord had no more sense than to belittle himself and
his cause by choosing weakness and ignorance to influence men to
righteousness, rather than strength and intelligence. Men who were to
associate with the highest culture and to stand before kings. A like
falsehood is said of Baptists, who laid the foundations on which we
buUd. Our Baptist forefathers were the foremost men of their times.
Note this contrast: A majority of Baptists founded a colony in
Monmouth county. Their patent had this pledge: "Unto any and all
persons, who shall plant or inhabit any of the lands aforesaid; they shall
have free liberty of conscience, without any molestation or disturbance,
whatsoever, in their worship." This was in 1664 or 5.
Proprietors for a Congregational colony got a charter for the set-
tlement of Newark, in New Jersey, in 1666 and provided: "None
should be admitted freemen or free Burgesses, save such as were members
of one or other of the Congregational churches; and they determined as a
fundamental agreement and order, that any who might differ in religious
opinion from them and who would not keep their views to themselves
should be compelled to leave the place." Can there be a wider contrast
between a Baptist and a Pedo Baptist? Mr. Lawrence, one of the pat-
entees of Monmouth county, was not himself a Baptist church member,
but his wife was a Baptist. This gave us a majority of the patentees.
Some of these were "Friends" (Quakers) locating in Shrewsbury. They
fully agreed in this guarantee. The names of the eighteen Baptists
were, excepting Mr. Lawrence: — Richard Stout, father; John or Jona-
than Stout, son; Jonathan Holmes, the oldest, brother to Obadiah
Holmes, Jr., the youngest; James Grover, father; James Grover, Jr.,
son; Jonathan Bowne, father; John Bowne, son; John Cox; Rev.
James Ashton, John Wilson, John Buchan, Walter Hall, William
Compton, Thomas Whitlock, William Lay ton, William Cheeseman,
George Mount.
Of these, the youngest Stout emigrated to Hopewell early in 1700
and the name is lost from Holmdel. Rev. D. B. Stout, of Middle-
town village was a descendant of Richard Stout. The descendants of
IS NlOW JMHSl'lY BAI'TIS'l' JIIS'IOIJV
tlic ilolincs live on ilicir ancestral estate, except Oljidiali, who reniaiii-
cd in Soi'.th Jersey in th(^ vicinities of (Johansie. The Hownes inter-
married with the Crawfords and their name is lost. To a large extent
the lands of these adifiiiied. The Cheescmans, Coxes and Mounts s(!t-
tlcd at Upper Frceliold and .lacobstown. Their names are among the
constituents of Hightstown. Upper Freehold was an original Baptist
community, having with the exception of Holmdel anil Cohansie, the
earliest liaptist house of worship in the colony. The son of Hev. James
Ashton, th(! first pastor of the old church moved to Upper Freehold
in an early day and dying a bachelor, his name is lost. He bequeathed
property to the church. On account of the Brays naming their set-
tlement in Hvmterdon county Baptisttown, Holmdel, was adopted for
the old Baptisttown as a memorial nanic!.
T\w parsonage being at Holmdel, pastors went fn»ru tiicre to
their scattered flock and grouping them into mutuality, laid the founda-
tions of many fiaptist cluirches. From the first these liaptists did not
limit themselves. Houses of worship were built in distant parts anrl
periodic appointments were made, to which tlie people would travel
thirty miles on foot or on horseback along "bridle paths" taking
their children with them. This in part explains why long sermons came
into fashion. Those who made these sacrifices were not content with
a "taste" of the word, nor with platitudes. They wanted substance
and plenty of "sound doctrine;" something to think of for a month or
months and not a "milk and water" diet. Upper Freehold becaiiH- the
center, whenc(> Middletown pastors radiated from the ocean to the Dela-
ware river and to far South of Trenton, covering a vast territory.
There is scarcely a more marked instance! of the mockery of a name,
than that which gives to the church in the Middletown village, the
memories, constituency and work of the original Middletown church.
If any one church is entitled to have been that body it is Holmdel.
Middletown vill.Mg(> was otic of i(s lesser centers. I'p (o \KAV,, n
majority of Mic i?a[)lisiiis wen- administered at Ibihndcl, wlicre
most of iho. memlx-rs could be present. For seventy years, the
history of the churcii is obscure as respects its pastors; James A.shton,
John Burrows, John Okison, are names coming to us by their con-
nection with important events in its history. How long Mr. Ashton
was pastor is not known. John Burrows was pa.stor about eighteen
years; Mr. Okison followed. Mr. P^aglcsfield came next and died in
the third year of his charge.
The following scrap was given to the; writer before; 1850, l)y the
Hev. 1). B. Stout, pastor at Middletown: "At the yearly meeting,
May 24th, 1712, agreed to submit to (he judgment of our friends come
MIDDIJ'/I'OWN AND IIOLMDIIL 19
from I'liiladclpliia ;m<l wlicth.T Ihr. procccdiiijiis MKainsl, .loliii Okisoii
lijith boon regular, acH-ordinj!; to tlic iiicrils of tlu; case, or not. As also to
give their opinion, what may Ix; propcsr to Ixs doiu;, ns to his continuing
to teach. If they find the proceedings against him irregular and that,
;iH to all other differences which rehit(!S to tiie church, shall forever
be buried. And also, what shall l)e laid Ixiforc^ them and determined
by them, it is mutually agreed to be goveriKul by."
This paper indicates in part the trouble of 1712 and expresses the
spirit of the church, to bury forever all allusion to the action about Mr.
Okison. The Council advised the church to bury all fornu^r disputes
anil to erase all record of them. The church did so. 'I'he (iarly leaves
of the minute book were torn out and we have lost the early records of
the church.
The writer has another paper, taken from the minutes of the
Court. An index of the times and of the laws which hindere<l and hurt
Baptists: — "Court of Sessions begun and held at Shr(!WHbury for tli<'
county of Monmouth on the third Tuesday in September, Anno
Dom. 1707. Whereas Mr. John Bray, minister of the Baptists of the
county of Monmouth mad(! application to the ('ourt of Sessions, held
last March, that he might be [)ermitted to (|ualify himself as the law di-
rects in the behalf and the Court then ordcsnsd tin; further consid(!ration
thereof should be refernul and now said John Bray appearing in open
sessions, being pnjsented by stjveral of said congregation, viz: Lawrence,
John Garret Wall, Jacob Troax, Jr., James Bolen, in behalf of themselves
and the rest of their brethren, and accordingly the said John Bray had
qualified liimself as the law in the case directs, viz. : he did take the oath
made in a statute, made in the first year of their Majesti(!S reign, entitl-
ed an act for removing and prev(;ntitig all disputes concerning the as-
sembly of that I'arliament and did make and sul)scribe th(i declaration
mentioiKHl in the statute made in the thirtieth year of the reign of King
Charles, II, entithid an act to prevent Papists from sitting in either
houses of Parliament and also did declare his approbation of and did
subscribe the articlc!s of religion mentioned in the statute made in the
thirtieth year of the reign of the late Queen Elizabeth, except the 34,35,
30 and those words of the 20th article, viz.: the church hath full power
to decree rites and ceremonies and authority in matters of faith and that
part of the 27th article concerning infant baptism, all of which are en-
tered on record. According to the direction of another act of Parliament
entitled, an act for exempting her Majesties Protestant subjects, dis-
senting from the church of iMiglaiid from the penalty of certain laws."
This extract of the doings of the court indicates that in the colonies
religion was legal and illegal. Preachers must appear in Court and have,
20 NEW JERSEY BAPTIST HISTORY
its authority to exercise their office. Quite different from Baptist ideas
of one's liberties. Another question is settled, as to when John Bray
became a minister of the Gospel and who licensed him. Five houses
of worship were built within the bounds of the old church up to 1737,
and two parsonages at Holmdel; one, a house of worship and a
parsonage, soon after the settlement. It fronted on the road from
Holmdel to Colt's Neck, about two hundred yards distant from the
parsonage, built in 1825. The third was built by John Bray in 1705,
and was his gift with five acres of land to the church. Two were
built in Upper Freehold, "The Yellow Meeting House" and another
twelve miles distant from the first: The fifth in Middletown village
in 1732. Then the "Town Hall" that had been a place of worship
for Baptists was deserted. These were maintained as Baptist nuclei
by pastors of Middletown church, to which they were more conven-
iently located, in the parsonages at Holmdel, than they could be
elsewhere. This arrangement continued until churches were organized
in these distant localities and till Mr. Bennett settled in 1792, who
lived on his farm in Marlboro.
Abel Morgan lived on his farm opposite to Red Bank and Mr. Ash-
ton on his farm, near Matawan. Mr Roberts lived in the parsonage at
Holmdel till 1826 when he bought a farm and moved on it. Abel
Morgan may have lived in the first parsonage. Other pastors lived
at Holmdel, the center of the church. Instead of organizing the second
Middletown church (now Holmdel) in 1836; had the church divided,
Holmdel would have retained its place in age and dignity. Both
of these bodies are designated in tlie church records as branches of the
original church. That at Baptisttown, known as the "Upper Meeting-
house." and the congregation, as "The Upper Congregation;" and that
of Middletown Village, as the "Lower Meeting-house," and the congre-
gation, as "The Lower Congregation." These congregations were ab-
solutely one; sharmg equally in the responsibilities and privileges of the
Church. At Baptisttown there was a very certain proportion of social
and financial strength, as well as of spiritual power. Reference to .some
of these men, the founders of our religious freedom, is necessary to the
completeness of this sketch.
The business of the Church seems to have been transacted as now
in country Churches, "at the meeting before communion," indiscrim-
inately at either house.
We read in June, 1713, "at our yearly meeting in Middletown." In
August, 1732, "appointed a quarterly meeting in Middleto^vm." Aug-
ust, 1753, the entry is "Middletown, at the Upper Meeting-house;"
and in the next month, "at the above said meeting-house." In 1736,
MIDDLETOWN AND HOLMDEL 21
probably to avoid confusion, it was decided to hold a "yearly meeting
for business in the old Meeting-house, near John Bray's."
We find no reference to a change of this order. Yet fifty years
later, in 1788, it appears that a change had been made; the Commun-
ion services before that date having been held for six months consecu-
tively in each place.
Then, however, it was ordered "that the meetings should be in
rotation in their seasons at each meeting house." This arrangement
continued until the division of the church in 1836.
The records of these early days, now exciting a smile by their
quaintness of speech or style; and now, as the tenderness and strength
of Christian character crops out, stirring the deepest sensibilities of the
soul, indicate the type of men and women — their stern integrity, their
constancy, their conscientious piety, their sense of propriety and fitness
in the things of the Lord's house. They illumine their times, agitated
by the same questions and matters of concernment as ripple ours —
handled, however, with a decision and positiveness that would sadly
hurt the "poor" feelings of some who prate much of "liberty."
They had convictions which they cared to maintain. In March,
1787, a member asked a letter of dismissal to join a Seventh Day Bap-
tist Church, and the record adds significantly, "But there was no an-
swer given."
A member, in 1788, became a "Universalist," and it was ordered
that he be "ex-communicated on Sunday, in public at Bray's meeting-
house." It is recorded in 1790, that a brother took his letter from Upper
Freehold and joined Middletown church, because the "former totally
omitted the laying on of hands after baptism and before receiving into
the Church, in full communion." The brethren seem to have held them-
selves in pledge for one another, as instanced in the record of January,
1787, where it is said: "All the members signed a letter of dismission."
Care for the decencies of the Lord's house was characteristic of the
Church. In 1780, it was moved "that the suit of clothing belonging to
the said Church for the use of the minister to perform the ordinance of
Baptism in, was almost worn out; and not being decent for said purposes
any longer, ordered the purchase of firsting for a new suit." Cleanli-
ness of the sanctuary as well as decency in the official apparel of the
sanctuarj^ as well as decency in the official apparel of the minister was
provided for; and the duties of the sexton differed somewhat from now.
In 1792, £1 12s. was paid Deborah Van Cleaf, for taking care of the
house and sanding the same."
The pews of the "Upper House," at least, seem by the authority of
Church to have been held in individual right. John Stillwell, the Church
22 NEW JERSEY BAPTIST HISTORY
Clerk, reported to the Church that Hope Burrows, the widow and ex-
ecutrix of John Burrows, deceased, gave him their pew in "The Upper
Meeting-house;" whereupon, the "Church agreed that he have the same
pew under the said gift, with doing some repairs on the window at the
end of said seat."
The frequent resignation of the deacons when incapacitated for
active duty, leads to the conclusion that they esteemed the office more
one of work, than of honor and for life.
In 1805, the use of their meeting houses was forbidden "for any
minister."
These people were certainly not seriously befogged in their ideas
of church duties; rights and decencies; nor of the uses of the office in
the house of God; nor of the irresponsibility for the doctrine that might
be preached from their pulpits; nor of the limits and liberties of Chris-
tian duty and privilege.
This entry is in the register: "Dec, 1791, Crawford's Jack, de-
parted this life." That no contempt of Africa's sons is designed, an-
other entry in 1796, by the same hand evidences: "Died — Samuel, a
black man, an example of real piety. He hath been a member of this
church for near forty years, without ever a complaint or the least
accusation again.st him from any person in the smallest degree." A
memorial fitting to be written on the same page with that of Abel
Morgan, found in the same book.
Very rarely indeed do we meet such histories as these.
Under date of October, 1785, "agreed, that there should be a man
hired at the expense of said Church members, for one, two or three
months, as occasion may require, for the benefit and service of the Rev.
Mr. Abel Morgan in his infirm and low state of body; and the expense of
wages for the hire of said man so employed shall be levied on each mem-
ber, according to their estates."
The next January (1786) Abel Morgan, their late pastor, being
dead, the following minute is entered: — "Some repairs on the dwelling
house of the late Abel Morgan not yet paid for: agreed, that each member
shall be assessed according to their estates to pay the said costs." A
memorial act, both of the Church and of the man, grander and more
enduring than granite or iron.
Forty years later, in January, 1826, an act of justice and appre-
ciation was performed to their living pastor, Thomas Roberts, quite in
harmony with that done in behalf of their dead pastor. The sum of
$300, besides the parsonage and his fuel, being stated as the salary
pledged to Mr. Roberts for the year, the record continues: — "Now be
it known, being satisfied that the money subscribed was intended by
MIDDLETOWN AND HOLMDEL 23
those who subscribed, for the said Thomas Roberts, and there being
tile past year paid to him by the trustees of said Church, the sum of
$355.69, it is, therefore, considered as his do (due) for his service for the
year ending January 1st, 1826." A like appreciation of pastors, and
award to them of their "do," would diffuse an immense enjoyment in
the Zion of God, and bear fruit in great and precious blessings upon
her borders.
Of the residence of the pastors it is merely a supposition that Mr.
Burrows and Abel Morgan occupied for a while the first parsonage at
the "Upper Meeting-house." Samuel Morgan was the last pastor who
resided in it. Mr. Hand lived in the Academy in Baptisttown, and
taught the school there.
Mr. Elliot was the first occupant of the new parsonage, in the sum-
mer of 1818. The church of which Mr. Elliot had been pastor, object-
ed to his coming to Middletown, that he would have to live "in a house
with mud walls." He came, however, landing at Brown's Point, and
he made his home with Daniel Ketchum, near Baptisttown, until the
parsonage was made habitable. Mr. King also lived in it. Mr. Roberts
resided in it until 1826, when having bought a "place" north and east
of the village of Middletown removed there.
A striking illustration of the pastor's personal influence in the neigh-
borhood of his residence, and the bearing of his location upon the growth
of the Church, is afforded in these records.
So far as I can determine, the locality of those who were added to
the Church under Samuel Morgan's ministry, excepting the additions
from Long Branch, a large proportion were in the vicinity of his resi-
dence. Of the nineteen received by Mr. Elliot, fifteen were baptized at
the "Upper House." Thirty were added during Mr. King's oversight
of whom twenty-two were baptized at the "Upper House."
The growth of the Church within the limits of the "Upper
Congregation" was very marked down to 1826, when Pastor
Roberts removed to his own home in "The Lower Congregation."
The increase of the Church during the last ten years of his ministry in
the communities in the midst of which he lived, manifests the power of
the pastor's personal contact with the people about him. It i a
significant memorial of the man, and satisfactory explanation of the
greater numerical strength of "The Lower Congregation," at the
division of the Church.
John Bray was a resident and property owner in 1688, the reputed
year of the organization of the Church. Mr. Bray came from England.
One of his descendants, Richard Bray, has a deed of 1688, of land to him,
a part of the "Lawrence tract." He (John Bray) bought a part of the
24 NEW JERSEY BAPTIST HISTORY
Holmes tract, lived and died upon it, having given the land on which
the Church and parsonage are. The Church minutes speak of him as a
"man of gifts." He was a preacher, but we do not know that he was or-
dained; evidently an earnest man, he took a deep and active interest in
the welfare of Zion.
To him we are indebted for the property in Holmdel — parsonage,
meeting-house and burial grounds.
The grounds at Holmdel, including the parsonage and house of
worship and burial ground, contain four and one-third acres, and were
the gift of John Bray, already spoken of.*
Obadiah Bowne and fJaret Wall in a deed of acknowledge-
ment of trust, dated December 18, 1705, address themselves to "all
Christian people," and declare " 'that John Bray and Susanna, his wife,
on December 14, 1705, on mere special trust and confidence, for the onl}'
use, benefits and behoofs of the society, community or congregation
called Baptists," gave, &c., describing the property; and further
bind themselves to convey the property to the Church, when it shall
have a legal existence. Not incorporated until December, 1793, the
title was thus held for 88 years. The original deed of trust is now in the
keeping of the Trustees, and is the oldest deed held by any Baptist
Church in the States. This land, since bought from the Duke of York,
has been owned by Baptists.
A house of wor.ship and parsonage were built contemporaneously
alongside of each other on the southwest corner of this property, imme-
diately adjoining the burial grounds of the Bray family and of the
Church. t By whom, and when, erected the Church record is silent.
The buildings were put up prior to 1705. The Baptist families in
the vicinity probably contributed to their erection. From the little
known of John Bray, he is supposed to have had considerable force of
character as well as to have been large-hearted. We incline to the
opinion that he bore the brunt of the cost of these buildings; from the
fact that the Meeting-house was for many years known as the "Bray
Meeting-house." In 1735, it is referred to in the Church book as "The
*Morgaii Edwards, in his "Materials for the History of the Baptist Churches
in New Jersey," states "that the ground was partly given by John Bray and partly
by Obadiah and Jouiillian Miihnes." This is a mistake. Obadiah and Jonathan
Holmes did not come inin i.(.>.-i>>icin of their father's lands until after his decease
in 1713, eight years sub.-cqiHiit to the date of the deed given by John Bray. Their
father may have added to the Church lot and probably did.
tAneestor of the late U. S. Senator GaiTet Wall, of New Jersey. Jarct, the
original of Garret.
JThe great-erandson, of Holmdel Church, tells me that John Bray built both
chureli and i.iuscmage. This was certainly the first Baptist parsonage in New
Jersey, and I feel cjuile sure, the first meeting house built by Baptists for their own
use. Tiaditiiiii says the first house at Middletown was built for town purposes,
and the Cliureh used it. This was the case of Piscataway.
MIDDLETOWN AND HOLMDEL IS
Old Meeting -House near John Bray's." Some who worshipped in that
built at Middletown, have left word that they "were as much alike as
two peas." "The Old Bray Meeting-house was probably the model of
the other.
At a Church meeting, September 18th, 1794, Mr. Bennet, pastor,
"A subscription was ordered for a new meeting-house on Bray's lot."
No further mention is made of how much, or by whom, or by what means
the funds were secured for this object. Fifteen years elapsed, years
of trials and of constancy, when, October 29th, 1809, having worship-
ped in the old house more than a century, the minutes read: The first
Communion Season was held in the new meeting-house on Bray's lot."
This was a dedicatory service. Beside the pastor, Mr. Bennet, Pastors
Wilson, of Hightstown, and Boggs, of Hopewell, and Bishop, of "Upper
Freehold" were present. Mr. Wilson, who, twenty-four years before
had preached the funeral sermon of Abel Morgan, and, two days after,
the ordination sermon of Samuel Morgan, and who was also one of the
two ministers at the ordination of Mr. Bennet, preached on Lord's
Day morning, from Psalm cxxxii: 15; Mr. Boggs, in the afternoon, from
Exodus XX : 24. On Monday, Mr. Wilson and Mr. Boggs each preach-
ed again. The house was thirty-six feet by forty-five. It has since
undergone enlargements and improvements. Many interesting asso-
ciations belong to the old sanctuary. Here, July, 1792, the Trustees
were in.structed to obtain an act of incorporation; and, at the same meet-
ing, Mr. Bennet was called to ordination, "as a transient minister," not
pastor, as is graven upon his tombstone. Six months later he was in-
vested with the pastor's office. Mr. Bennet never was a member of the
Middletown church.
An entry in July, 1816, reads: "Appointed John Beers to superin-
tend the building of a house on the meeting-house lot of the upper house,
commonly called the Bray Meeting-house, of the size of twenty-five feet
square, two stories high — no ceiling overhead and the same John Beers
to proceed in the business so far as the money raised will go." The same
house is still the parsonage of the Holmdel Church-, 1886. Like the house
of worship by which it stands, it has been improved and enlarged at vari-
ous times; but we know not at what expense or how provided for, ex-
cept that in 1819, the Trustees ordered money at interest to be called
in to pay the balance due on the building. A room was prepared in
the house for the library of Abel Morgan, to which by vote of the Church,
in June, 1818, it was ordered to be removed.
Elliot, King, Roberts, Hires, Nice, Mulford and Wilson have succes-
sively occupied as a study this "prophet's room over against the wall."
Prior to the separation of the church into two bands, in 1836, she owned
26 NEW JERSEY BAPTIST HISTORY
no other parsonage Mr. Bennet alone, of all the pastors since 1705, is
known not to have lived in either the first or second parsonage. A wood
lot of twenty-two acres was bought by "The Upper Congregation," for
uses of the Church, in 1825. Thenceforth, beside his salary in money,
the pastor received the parsonage, and "his fuel carted to his door."
Up to the present settlement this has continued to be "the portion" of
the Holmdel pastors. When "The Upper Congregation" was organized
into "The Second Middletown Church," this property, really theirs by
gift and purchase of themselves, and which, for so man}' generations,
they had freely given for the use of the whole Church, they bought for
$550.00.
"The Upper Congregation," thus providing the parsonage, a house
of worship, wood-lot, and incomes which, for a hundred years, made it
possible to obtain and support with ease an able ministry, none would
suppose it to be the same place and people which the sketch of First
Middletown, in 1867, refers to, in the statement that the house built
on Bray's lot, in 1808, was a "preaching station." With more
propriety was the village of Middletown "a preaching station" visited
by the pastors for one hundred years, on alternate Sabbaths.
The Church was equally identified with both places in every par-
ticular of worship, ordinances and business meetings. The Middletown
Church was not that body which met in the village of Middleton, but
that which held its assemblies in the township from which it was named.*
Of the pastors who have died within the bounds of the Church, two,
Abel Morgan, and Thomas Roberts, are buried at Middletown. Two,
Samuel Morgan and Benjamin Bennet, are buried at Holmdel. Sam-
uel Morgan, after his resignation, lived and died (1794) about a mile
from the "Upper Meeting-house." Mr. Bennet died October 8th, 1840.
It has been said that this is a mistake: that Holmdel is a poetic
name given at a town meeting, when a name was chosen for the Post
Office. But I am informed by the oldest residents that Holmdel was a
familiar and popular name, used interchangeably with Baptisttown
long before that meeting.
Stout tract is identified as part of the Hendrickson and Longstreet
farms, near Holmdel. Penelope Stout is believed to have been buried
in an old grave yard nearly one hundred yards south of the residence of
the late John S. Hendrickson.
*Middletown was probably named b)' the Holmes'. They had come from
Middletown, Rhode Island, where the homestead farm of the first Obadiah was,
and which Jonathan, his son, inherited by his father's will. The homestead iu
Khode Island has only very lately passed out of the family.
MIDDLETOWN AND HOLMDEL 2?
The farm on which tlie venerable James Crawford now lives was
the homestead of Ohadiah Bonne, passing by marriage into the Craw-
ford family.
Ancestor of Deacon G. Mott, First C'hurch, Trenton, and father
of Gen. Mott, of Bordentown.
A minister and ancestor of Ashton, the first Baptist in Upper
Freehold.
In 1713, Rev. John Burrows, of Pennsylvania, became pastor, ac-
cepting the advice of the Council of the former year and signed the Keach
"articles of faith and covenant." Rev. George Eaglesfield followed in
1731. Allusion is made to his death, 1733. Five years later, 1738,
Abel Morgan settled as pastor, remaining till his death, November
24th, 1785, forty-seven years. He was abundant in labors; traveling
far and wide and devoted himself untiringly to the great field under
his care.
The American revolution occurred in his pastorate. His meeting-
house was used by the English for barracks or for a hospital. He states
in his diary: While the house of worship was in their use, "I preached
at Middletown in mine own barn, because the enemy had took out all
the seats in the meeting-house." "At Middletown" meant on his farm
opposite Red Bank, the river being the boundary between Middletown
and Shrewsbury. Mr. Morgan did not keep account of the number
of sennons he had preached, nor a record of how many he had baptized.
His diary notes more than forty places in which he preached. Mr.
Morgan bequeathed his library of three hundred volumes to the
Church for the use of his successors. The big volumes were printed
in Latin and his marginal notes showed that the books had been
well read. His manuscript preparations of sermons, each numbered
and dated, were ten thousand were also given to the Church. By its
order, a room was prepared in the parsonage at "The Upper Meet-
ing-house" (Holmdel). But in 1837 Pastor Stout found what was
left of them in the garret of the house of a member of another
denomination. When Pastor Roberts moved from the parsonage to
his farm, the volumes were taken from their proper place, but
whereto is not known. The remains of the library are now in
Peddie Institute library. Some of the books are very old: One,
an edition of Cicero's works, was printed in 1574; John Calvin's
works, were printed at Geneva in 1617. On a flyleaf in Mr. Morgan's
writing are these lines:
28 NEW JERSEY BAPTIST HISTORY
"Prayer contains in its several parts:
"Call upon God, and love, confess,
'Petition, plead and then declare;
'You are the Lord's, give thanks and bless,
"And let Amen, confirm ye prayer."
A contemporary styled Abel Morgan: "The incomparable Abel
xMorgan," as the Rev. Mr. Finley, President of Princeton College, found
out to his sorrow. Alike as missionary and workman, his wisdom and
piety are memorials of a noble life and of noble accomplishments for
God and humanity. He was of the same class in activity as Benjamin
Miller, Isaac Stelle, Peter Wilson, Robert Kelsay and in scholarship
equal ;o any one. Providentially contemporary with Abel Morgan's
settlement in 1738, at Middletown, was the death of Jonathan Holmes,
Jr., son of Jonathan Holmes, of Middletown, now Holmdel, a grand-
son of Obadiah Holmes, of precious memory. He was a minister,
whether ordained or not is not written. Having settled his affairs and
made his will, he visited the home of his fathers in England, in 1737.
On the return voyage, he died at sea, 1738. He bequeathed £400 to
the Church, a great sum in those days. Samuel Holmes, James Tap-
scott, and Jamas Mott were his executors. The carefulness and integ-
rity of these men and of their successors usually acting trustees of the
Church up to its incorporation as is shown by its records, is the highest
memorial of their Christian character and commends them to us as men
whose memory is worth keeping.
■It was loaned to Abel Morgan and he was enabled to live in his own
house- It was repaid in the settlement of his estate. Samuel Morgan
had the use of it, returning it when he resigned. It was husbanded
and used to ensure the labors of Mr. Bennett for twenty-two years. In
1881, it was diverted from the support of the pastor, and part of it
appropriated to complete the parsonage at "The Upper Meeting
House." The balance, we imagine, was invested in the houses of
worship now in use in Holmdel and in the village of Middletown.
Let the memory of Jonathan Holmes and John Bray be cherished.
Their works remain a blessing to the generations of men.
It has been a question how, through the fluctuations and poverty of
a new country, the wreck of all financial interests in the Revolution,
Middletown, a small country Church, could command for its pulpit and
retain in long pastorates, the best gifts of the denomination. The gift
of Church properties and parsonage, and the use of the legacy of Jona-
than Holmes, Jr., solve the problem.
Abel Morgan was succeeded by his nephew, Samuel Morgan. De-
spite the calamities under which the country was suffering at the close
MIDDLETOWN AND HOLMDEL 29
of the Revolution, his ministry was as fruitful as was anticipated and
for diligence, all that could be rightfully asked. He kept up all the ap-
pointments of the Church and sustained its usefulness and dignity in
the six years of his service, dying in 1794, two years after his re-
signation.
In 1792, Mr. Benjamin Bennett was called to be the pastor and was
ordained as a "transient minister." He was a good preacher and an
enterprising farmer. He first used marl as a fertilizer. Limiting him-
self to Holmdel and Middleto\VTi village, he gave up the out stations.
Had he followed up the work of Abel and Samuel Morgan, we would
have had a large Church at Long Branch. There were many Baptists
there and in other places within his reach. He had the opportunity of
his life for God and humanity. It would have cost, however, self deni-
als. The roads were "bridle paths" through the haunts of wild beasts
and Indians. A settler's home might not be seen from morning to night.
The loneliness of these long rides and the liability to suffer harm far from
help, gives to us an appreciation of the men and of their services, who
laid the foundations of our denominational growth, and of our attain-
ment, in education, numbers and social place equal to any other Chris-
tian people. About 1815, Mr. Bennett dropped into politics, was elected
to Congress and that closed up his pastorate and his preaching.
During an intermission in the pastorate, Mr. Hand, a licentiate,
principal of the Holmdel Academy "supplied" the Church for several
years, most acceptably until, in 1818, when Mr. Elliot became pastor.
The Church of which Mr. Elliot was pastor when called to Middletown,
objected to his going to Holmdel: "That he would have to live in a
house with mud walls," the new parsonage. Mr. Elliot was a desirable
pastor to the people with whom he was. They believed him worthy of
the best things. Mr. Elliot proved to be an efficient pastor; a man who
could see and value a good thing. He found at Holmdel a Sunday-
school, which Mrs. A. B. Taylor had formed in her own house in 1815.
She was a member of the Middletown church of tlje "Upper Congrega-
tion." Mr. Elliot at once started a Sunday-school in the church edifice
at Holmdel. Fuller account of Mrs. Ann B. Taylor and her work in
the missions and Sunday-schools will be found in chapters on Bible
Schools and Missions.
How long Mr. Elliot was pastor is not clear. A Mr. King followed
him, remaining about three years and disappeared mid two days;
a bad man. There was a great contrast between him and Rev.
Thomas Roberts who settled in 1825 and after a pastorate of twelve
years, resigned, in 1837. Mr. Roberts was a good preacher, as well
as a wise man. Several of his sermons were demanded for publi-
30 NEW JERSEY BAPTIST HISTORY
cation. The fruits of his ministry were large and of abiding vahie.
Increase of population and of the congregations, and the demand
for more ministerial labor in the bounds of the Church, had prior to
1834, led to the inquiry: How to meet the increasing claims of the
field? A separation into two bands was an unwelcome subject. The
breaking of ties that had been entwining for fifty years was to some un-
endurable. The fearful saw ruin in separation. It was doubtful to
the pastor if the time had come when two Churches could be sustained
and occupy the field as well as the undivided body. Discussion
ripened into action in the fall of 1834, when an invitation was sent to
Rev. D. B. Stout, settled at Lambertville, to visit the Church, with a
view of becoming joint pastor with Mr. Roberts. He came. The way
was not yet fully prepared, and he returned home. Early in 1836, the
Church sent a request to Rev. Wm. D. Hires, residing at South Trenton,
to visit them. Having done so in due time, he accepted their call to a
joint pastorate with Mr. Roberts.
After six months, "The Lower Congregation" worshiping
in "The Lower House," in the village of Middletown, and "The
Upper Congregation" taking the title of "Second Middletown,"
was recognized as an independent Church, September 1st, 1836,
by a Council consisting of Pastors Roberts, and Hires, of Middle-
town; C. J. Hopkins, of Freehold, and J. M. Challis, of Upper
Freehold.
Mr. Roberts remained with "The Lower Congregation," in the
midst of which he lived. Mr. Hires retained the oversight of "The Up-
per," amid which he resided, receiving the same salary as had been paid
by the whole body to Mr. Roberts.
Mr. Roberts had left the parsonage open for Mr. Hires; this, prob-
ably, decided the location of the pastors. Mr. Roberts, knowing whence
the support of the pastor came, gave another instance of self denial
and real piety. Had the old Church divided, the historical truth of
Middletown Church ^ould have been preserved in its true relationship
and the names of the constituency of Middletown would not have
been found outside of itself, mainly in Holmdel and Upper Freehold
and in Hopewell.
Upon the resignation of Mr. Roberts, "The Lower Congregation"
called Rev. D. B. Stout and he began his charge in 1837. Mr. Stout had
already been impressed with antinomian ideas, but new relations modi-
fied his views, being a man open to convictions. These came to him
through Rev. F. Ketchum, an eminent evangelist of his times, through
whose co-operative labors. Pastor Stout baptized in one year two
hundred and thirty-six. Mr. Stout was a loveable man, unassuming,
MIDDLETOWN AND HOLMDEL 31
genial, amialilc and a preacher of righteousness. Not. having had
scholastic training, he did not make any pretense to it. His in-
fluence was wholesome, having what is better than brains or education,
"good sound common sense." Being human, he had faults and made
mistakes. Mr. Stout was born at Hopewell in 1810, a place identified
with the names of Eaton, Manning, Gano, and Hezekiah Smith. Pas-
tor Stout was a descendant of Richard Stout. In a ministry of forty-
three years, he had two settlements: Lambertville, of which liis
father was a deacon and for years its only male member; where Mr.
Stout had lived from early youth, been baptized, licensed, ordained as
pastor, which he was for five years. Thence going to Middletown,
where he was pastor thirty-eight years till his death on May 17th,
1875. He was a constituent of the New Jersey Baptist State Conven-
tion and a member of its Board from its origin, till he died forty-five
years, a longer time than any other had been. Four Churches were col-
onised from Middletown where he was pastor. He was buried in the
church yard, where Mr. Roberts had been and to which Abel Morgan's
remains were removed in 1888. His successors have been E. J. Foote,
1876-82; the first pastor who lived in Middletown village, a new parson-
age being built there in 1876; Rev. F. A. Douglass, 1883-6; Rev. E. E.
Jones, 1887-92.
Under Mr. Jones, sheds were provided for the beasts, which brought
the people to the house of God and he also had a baptistry put in the
house of worship and for the first time in more than two hundred years
the ordinance of baptism was administered in the village. In 1893,
Rev. W. H. J. Parker became pastor and ministered ten years to the
Church, till 1904.
"The Upper Congregation" had a large place in Baptist beginnings
in New Jersey. The first Baptist Sunday-school in the State was begun
there and all missionary societies and nearly all the contributions abroad
came from that quarter. "The Lower Congregation" was solicited
from there. The writer has the original subscription books and Sunday-
school reports given to him by Mrs. Ann B. Tajdor in her eightieth
year for safe keeping. They will be given to her grandson, Prof. B.
Taylor, of Crozer Seminary. Mrs. Taylor said to the writer: the lady
solicitor would walk from their homes nine to twelve miles to "The
Lower Congregation" to collect funds for the use of the society. The
spirit of missions imbued "The Upper Congregation." One woman,
Mrs. Ann B. Taylor, must be referred to as especially devoted to these
causes. They appointed a committee in 1787 to collect moneys to aid
"the Church on Staten Island in building a meeting-house. Twenty-
seven years prior to the I irth of the Home Mission Society, funds were
32 NEW JERSEY BAPTIST HISTORY
collected for 'Home Missions and Education.' " A female benevolent
society, formed in 1825, in "The Upper Congregation." collected moneys
for the destitute from its origin till it ceased to be, in 184.5. Through
it, the convention has received funds from its beginning, six years be-
fore it resolved itself into the Second Middletown Church. It appro-
priated $5.00 to the "Young Men's Education Society" in New Jersey,
before the "New Jersey Baptist Education Society" was formed.
Foreign Missions were also annually contributed to for many years
prior to the separation of the Church in 1836. Each year since the
Church has contributed to the State Convention. The first gift was
twenty dollars, and never after less. Without exception, it has also
given annually to Foreign Missions, beginning with five dollars and
increasing to nearly three hundred dollars in one year. Since 18-15, it
has an unbroken annual credit for Home Missions and Bible purposes.
Feeble Churches have ever shared in its sympathies. From the
first, the school at Hightstown has had a large place in the heart
of the Church, to which it has given many thousands of dollars.
Mrs. Taylor organized and maintained a Woman's Mission Society
to buy books for the Sunday-schools, to clothe needy children of de-
pendent parents. The society sent money to India, through the Eng-
lish Baptist Mission Society before 1800. After Mr. Elliot resigned,
living on her farm two miles from Holmdel, she walked to the meeting-
house, superintended the Sunday-school there, returned home to take
charge of the Sunday-school at home. Some facts illustrate the char-
acter of Mrs. Taylor: She always paid her pew rent a year in advance,
saying, "She might die at any time and she wanted to be sure that her
pew rent was paid the year in which she died." She died in 1879,
eighty-three years old. Times were set for benevolent collections on the
Lord's day. If the collection on such a day was delayed, Mrs, Taylor
always made her way to the pastor: "To-day was the time for such a
collection; you have not forgotten it? No? Well, don't!" Clusters
of members lived at several localities and had unique ways of getting to
the house of prayer. The women had a custom of ride and walk. A
mother and daughter, two sisters, or neighbors, would arrange for one
to ride on a horse to a given place and there hitch the horse and walk
on to another set place and wait. The other having walked to the
horse, from thence rode on to the one waiting and thus on, it might
be to the house of worship, distant from their home, perhaps, ten or
more miles. A key to this consciousness of the blessedness of divine
truth, was the preaching.
The preacher had much to say of the grace of God, of a free and
undeserved salvation; of being "kept by the power of God through faith
MIDDLETOVVN AND HOLMDEL 33
unto salvation." The "meat" in the sermon was nourishing, or, if it
lacked the pith of "Divine Sovereignty," it was emptiness to one who
who had walked two days, or had journeyed, "ride and walk," for
twenty miles to reach the house of God. The experience of these
disciples was, as in the early ages, the Bible, universally essential to
an uplift of person and nation.
Tlie Rev. Mr. Roberts was an earnest and staunch temperance man
and "The Upper Congregation" was in hearty sympathy with him.
The earliest remembered public discussion of temperance in "The Upper
Congregation," was a sermon by Pastor Roberts, about 1834, from the
text: "I speak as unto wise men, judge ye what I say." The discourse
made a deep impression upon the community; many accepted the doc-
trine of total abstinence, some of whom now living, 1881, refer to it
as the means of their giving up the use of intoxicating drinks as a
beverage. A positive temperance sentiment was at this time devel-
oped, which, nurtured by Pastor Hires, ripened into Church action in
1839, when "Total abstinence from intoxicating drinks as a beverage
was declared to be a Christian duty."
Why did not Pastor Roberts preach a like sermon in the "Lower
Congregation?" Had he done so, it would have destroyed the influence
for good on the very lines on which he hoped to secure reform. "The
Lower Congregation" was allied with the political influences of the day
and less responsive to the then called "radical temperance movement.
Later both the Navesink and the New Monmouth churches were com-
posed of a temperance element, not at home in the mother church and
on this account under the influence of Mr. Roberts and Mr. W. V. Wil-
son went out." "The Upper and "The Lower Congregations" were
extremely unlike and this may have reconciled them to the division in
1836 and hurried Pastor Roberts' resignation the next year. The un-
likeness of these branches of the same Church was partly due to the
dignity of ancestral names in the "Upper Congregation" and to the ac-
cumulation of wealth by succeeding generations. It is a surprise that
the division had not occurred when Abel Morgan became pastor in 1738.
Pastor Hires resigned in 1846, having been pastor of the Second
Middletown Church ten years. There is not a known reason for
his sudden and unexpected resignation. His charge was a continuous
success. He was a rare preacher for conciseness and strength. Few
equalled him in his capacity to inspire people and to train them for use-
fulness. His going away was a great loss to the Church. The "bent"
he gave to it for temperance, missions and education is still manifest.
He grounded his people in fundamental truth. God a sovereign; man a
sinner and lost; Christ the only Saviour; men saved to glorify God and
34 NEW JERSEY BAPTIST HISTORY
to be co-workers with and for him. Mr. Gobel, the anti-nomian once
invaded his fold. His coming and his flight were contemporary.
Rev. Wilham J. Nice followed Mr. Hires in 1848, remaining three
years and as much to the surprise and regret of the Church he gave up
his charge, as had Mr. Hires, and left at once. It is believed that the
same cause led Mr. Nice to resign as had influenced Mr. Hires to leave.
Mr. Nice was one of the most modest and lovely of men. He was
intensely conscientious and wholly devoted to his Master, a choice
spirit and one to be leaned upon. Rev. C. W. Mulford was pastor
for two years, but his impaired health compelled him to close
his labors.
One of the choicest of men, Rev. C. E. Wilson, became pastor and
for nearly sixteen years ministered to the Church. Universally beloved
the good man laid down and died. While pastor, the house of worship
was enlarged to double its former capacity. Large congregations wait-
ed on the labors of this true man of God and he had a remarkably
successful pastorate.
After Mr. Wilson, came Rev. T. S. Griffiths, settling in April 1870-
The following extract at the end of ten years, instances some results
of the ten years' work: The financial and benevolent departments
of the Church have very marked characteristics. A debt that had ac-
cumulated in 1870 to $4,000 has been paid; also repairs, since then,
costing $1,400. The annual home expenditures of the last ten years has
been nearly double that of former years, averaging $2,120 each year,
and aggregating $21,200.00 The annual average benevolence of the
Church for the first thirty-three years of its existence was $205.62,
and for the whole period $6785.56. In the last ten years, the
benevolence of the Church has aggregated $12,241.95, an annual
average of $1,224.19. The whole amount paid for home and foreign
interests since 1870 has been $33,441.95, an annual average of
$3,344.10. Mr. Griffiths removed in September, 1881.
Rev. W. W. Case settled in December next, 1881. While Mr Case
was pastor, a new parsonage was built, but there was not, as in the old
one, a room reserved for Abel Morgan's library; also a chapel was built
for social and Sunday-school uses. The Church edifice was remodeled
within and without at a cost of many thousands of dollars. The house
of worship will accommodate about half as many as it did before the
alterations were made in 1887-1894.
Holmdel is a rural settlement and has neither factories nor
railroad connections; withal the country is filling up with foreign-
ers, whose "faith" and associations are alien to the old settlers.
MIDDLETOWN AND HOLMDEL 35
Endowments, however, by some of the old families, descendants
of the original constituents relieved anxiety for its future support.
Mr" Case's charge continued nearly twelve years.
In 189-4, Rev. R. B. Fisher became pastor and is now (1904) pastor.
There has not been need of improvement in the properties of the Church
since Mr. Case resigned. Several members have been licensed to preach.
The Church claims in part the maternity of Churches. Cohansie and
Hopewell went out of "The Upper Congregation."
Not many Churches are paralleled with the old Church in the number
of its off-shoots. Through Obadiah Holmes, Jr., a constituent, Cohan-
sie and its outgrowth; through Jonathan Stout, another constituent,
First Hopewell, Hunterdon, Warren and Sussex counties were planted
with Baptist Churches. Hightstown also and Upper Freehold have
multiplied many fold. So that as many as one hundred and seven
Baptist Churches have sprung from this oldest Baptist Church South of
Rhode Island. Mr. Hires had regular appointments at Keyport, Mata-
wan and Marlboro. The constituency of Red Bank also was increased
fi'om Holmdel. Under Pastor Griffiths, both Marlboro and Eatontown
were each saved from extinction.
Other influences for good have gone out to New York State, and to
the far South from the venerable Church. The first Baptist school in
America, was at Hopewell, where her sons and those of other Churches
were educated for the ministry. James Manning, John Gano, Hezekiah
Smith, the Suttons and many others for eminent places in judicial and
political life must be included as one gift of the old Church to Baptists
and to the world.
Holmdel, hedged in by seven Baptist Churches, only one of
which is nine miles distant, its field is limited, but it had a distinctive
constituency and their descendants are as characteristic as was their
ancestry. Allusion to the Holmes family has been already made; an-
other family by the name of Longstreet gave strength to the Church.
The mother, Mary Holmes, was a near descendant of Obadiah Holmes,
Sr. She left a legacy to "Peddie Institute." Each of her children liv-
ing at home did the same. Some of them endowed the Holmdel Church.
Jonathan and Mary, Jr., built and endowed the Longstreet library
building at Peddie Institute. The Holmdel Baptists were an influen-
tial people, having the endowments of heart, character and wealth.
Pastor Hires at Holmdel after the division of the Church, received the
same salary as the whole Church had given to Mr. Roberts. Many
Anglo-African's lived there and they included some of the nobility
of the earth. They would come to the parsonage on Monday
morning and say: "I hear that a collection for missions wag
36 NEW JERSEY BAPTIST HISTORY
taken yesterday. I could not be there; here is what I would
have given if present, add it to the other."
A family of Ely's located at Holmdel at an early day. The father,
though of an opposite political party to a majority of thousands in the
county, was elected to the most important office in the county on ac-
count of his personal worth. Removing to Holmdel, leaving his eldest
son on the homestead farm, who under the same conditions as his father
was also elected to the same office and for the same reason, his pre-
eminent worth as a citizen and a man. Of six sons four were deacons:
One at Freehold, three at Holmdel and also the husband of an only
daughter. The mother of these sons was a remarkable woman. Henry,
a son, told to his pastor this incident of his childhood: On Lord's
day morning his mother said to him: "Go and get ready for Church."
He replied: "I can't go to Church to-day." "AVhy not?" "My shoes
are worn out." "Why did you not tell me that yesterday? Now, you
shall go to Church bare foot." He did. And he said to his pastor:
"Ever afterwards mother knew of worn out shoes and anything else
needful to wear to Church." Such a woman was of the same type
as Mrs. Taylor. Mrs. Taylor's only son was a deacon.
Said a neighbor to whom religion was an offense, to the same pastor:
"If I had a million of dollars I would put it in William Ely's hands to
keep for me nor ask for a "note" or a scrap of acknowledgment from
him; sure that when I wanted it I would get it." Henry could not be
drafted in the Civil War because of the loss of an eye. He said to his
pastor: "Then, I employed a "substitute" for six hundred dollars
for a year. At its end, he said to himself: 'I can spare six hun-
dred dollars for my country, why can I not spare that extra each
year for Christ? I can and will' " And he was a plain farmer. He did
this till he died. His benevolent gifts were quite a thousand dollars
each year. His death was glorious. O, for a vast increase of such moth-
ers and such sons. Middletown Church has been the mother of more
than one hundred Churches not only in New Jersey, but in Pennsyl-
vania, New York and in the South.
CHAPTER II.
COHANSIE, 1690, SALEM IN 1755.
Cohansie is the name of a river that designates its vicinity. When,
in 1683, the first Baptists came from Clouketin, Tipperay county, Ire-
land, they settled on the South side of the river and built a meeting house
on the farm of David Thomas (a Welsh name). The names of these
Baptists were : David Sheppard, Thomas Sheppard and John Sheppard
(brothers) ; Morgan Edwards also mentions Thomas Abbot and William
Button. About 1700, they moved to the North side of the river and
built a house of worship, about 2 miles south of RhoadstowTi. Morgan
Edwards states part of the lot was a gift of Roger Maul and the "deed,"
dated December 28th, 1713, and part the gift of Nathan Sheppard, his
"deed" is dated February 6th, 1779. Morgan Edwards further says:
"\ house of worship was built in 1741, on the site of the old house."
The Dutch West India Company was an enterprising corporation.
In 1621, Captain May sailed into the Delaware bay with emigrants,
Quakers, Swedes and Hollanders, these landed at various points on both
sides of the river. Mixtures of population from different nations of
Europe were peculiar to the Middle Eastern States. New England
and Virginia alone having positive relation to English population.
Irish Baptists had no more liberty than in England, Scotland or on
the continent. Wherever they appeared, their presence was a reason
for their persecution, whether by Protestants or Roman Catholics.
Kingcraft and hierarchies hated democracy and the integrity of the
men and women who maintained their convictions and won for
humanity the right to think and to do what was right, out of these
will be recogrtized as having accomplished more for human welfare
and for the independency of mankind, than all or any other
humanitarian movement in the world. It will be known that the
Divine Christ was essentially interwoven in their thought and purpose
of living. Their persecutions will be seen to be the scaffolding by which
they have lifted the rights of men to the topmost place in government,
and by which they have climbed to the endearment of the Divine love.
Our bread had been an aversion, but for the "little leaven" of which it
gave no sign. The hewed waters, leaking from the cracks of rocks, waste
away, yet they index the ores hidden from sight. Thus character that
modifies nations is life or death to humanity. Are a record names of
S8 NEW JERSEY BAPTIST HISTORY
constituents of churches, .'ind some scarcely note, that such a record
memoralizes a birth hour of unspeakable interests.
The early records of Cohansie church are lost, but wc are indebted
to the researches of Morgan Edward and of Robert Kelsay to fill
the gap. Obadiah Holmes, Jr., the youngest son of Obadiah Holmes,
Sr., the Massachusetts Baptist martyr with another Baptist, visited
Cohansie in 1683-5. He was now about forty years old, having
been born in Salem, Mass., in 1644. His father was a member of
the Congregational Church there and its record states: Obadiah
Holmes, Jr., was christened (sprinkled) on Jime 9th, 1644. Mr.
Holmes, Jr., was only licensed. He gathered the Baptists together,
maintained meetings and souls w^ere converted. Inasmuch, as he
had been appointed a Judge of the Courts he may have lived in
Salem. He sent for Rev. Elias Keach, of Penepack, Pa., in 1688, to
baptise the converts. He came and baptized three men. This
good news went to Holmdel. "The yearly meetings between Middle-
town and Piscataway were in progress and Mr. Killingsworth, of Piscat-
away visited Cohansie. Other Baptists moved there: One, John
Holmes, the second son of Obadiah, Sr., and brother to Obadiah,
Jr., John Holmes had been a Judge in the Philadelphia Courts. He
settled at Alloway and Baptists increased to nine men. Of these the
Cohansie Church was constituted." Middletown, Piscataway and Co-
hansie are the sole Baptist Churches formed in New Jersey in which only
men are named as constituents.
Rev. Thomas Killingsworth became pastor of Cohansie at its organ-
ization. His coming was providential. He was pastor nineteen years
and was beloved by his people and the community. He was a mission-
ary pastor going far and wide, gathering Baptists into the several
centers as at Salem. Succeeding pastors continued on these lines.
Especially Mr. Jenkins, until about two years before his death in 1754
at the age of seventy-six years. In the meantime, a meeting house
had been built at Mill Hollow, two miles from Salem towards Alloway,
to where Judge Holmes had moved from Philadelphia. A church at
Alloway was formed in 1741. The Mill Hollow house was in part to
accommodate this Church. Later the Alloway Church disbanded. As
Mr. Jenkins lost his health, Mr. Job Sheppard and Robert Kelsay licen-
tiates of Cohansie, looked after the out stations. Mr. Sheppard having
moved to Alloway took care of that section. Mr. Kelsay, living at
Pittsgrove, cared for that region. Rev. R. Kelsay later pastor at
Cohansie, gathered data of the early history of the Church and put it
in shape for our information. While, as already indicated, Obadiah
Holmes, Jr., was the first Baptist minister hereabouts and a Judge
COHANSIE AND SALEM ' 39
in the Courts, he kept up his ministerial labors, for the coming pastor.
Mr. Killingsworth's arrival was providential. He died while pastor
in 1708. His was the work of a missionary pastor, going far and
wide gathering Baptists into centers, as at Salem.
It is not a surprise that Baptists were chosen Judges, since a large
majority of the residents of Salem county were "Friends" (Quakers).
Between them and Baptists was a kindly feeling, acquired in their
sufferings to keep an open Bible, a free conscience and equality before
the law. The "Friends" knew that they were safe with Baptist
Judges.
In 1710, Rev Timothy Brooks accepted the pastorate. Morgan
Edwards gives the history of this arrangement as written by Pastor
Kelsay: "In 1710, Rev. Timothy Brooks and his followers xmited with
this Church. They had come from Ma.ssachusetts about 1687 and for
twenty-three years kept a separate society on account of difference of
opinion touching predestination, singing psalms, laying on of hands, etc.
Rev. V. Whitman, of Groton, Conn., effected the union. Its terms
were: Bearance and Forbearance." Pastor Brooks, Mr. Kelsay writes
was not eminent for parts or learning, yet was a useful preacher; meek
in his carriage; of a sweet and loving temper and always open to con-
viction and made the Welsh mini.sters labor to instruct him in the "ways
of the Lord more perfectly." Mr. Brooks died in 1716, having won the
love of both flocks, who were heartily united in him.
During nearly five years "supplies" preached. In 1721 , Mr. William
Butcher was ordained for the pastorate. Death limited his service to
about three years. He died in December, 1724, at the age of twenty-six
years. He was a "good minister of the Gospel." For the next six years
Rev. Nathaniel Jenkins, pastor of first Cape May church, preached once
a month at Cohansie. Resigning at Cape May, in 1730, he became
pastor at Cohansie. Mr. Jenkins was an eminent man and commanded a
high place in both ministerial and governmental life. He had a gift of
"bringing things to pass," as many Welsh men do by their forceful en-
ergy. The Church grew along all lines. Preaching stations were plant-
ed at Salem, Dividing Creek, Pittsgrove, Alloway and Great Eggharbor.
A new Church edifice was built. Job Sheppard, the first pastor at Salem,
Robert Kelsay, the first pastor at Pittsgrove, and afterwards pastor at
Cohansie for thirty three years, succeeded Mr. Jenkins. Each were
licensed to preach at Cohansie. Mr. Jenkins served the Church till
1754, when he died. Few ministers in New Jersey accomplished more
for God and humanity, both in the Legislature and in the ministry,
than Pastor Jenkins. In his last illness, he advised the members to
choose Mr. Kelsay to follow him, and after Mr. Jenkins died they did so
40 NEW JERSEY BAPTIST HISTORY
immediately. But Mr. Kolsay objected to leaving Pittsgrove. He also
thought that his friend, Mr. J0I3 Sheppard, was the right one to follow
Mr. Jenkins. It was interesting to note the contention of Mr. Sheppard
and Mr. Kelsay as to which one of them should take the mother Church.
Each wanted the other to enter this foremost place.
There was a Providence, however, which over-ruled the matter.
Mr. Sheppard had become pastor at Salem and was wanted there. Mr.
Kelsay's home in Pittsgrove had been burned up. Then Cohansie re-
newed the call with emphasis and Mr. Kelsay consented and began his
charge in May, 1756. He was a native of Ireland and came to Cohansie
in 1738, was baptized in 1741, licensed in 1743, settled at Pittsgrove, a
branch of Cohansie, preached there twelve years and was ordained in
1750. A contemporary said of him: "As a man and companion, he
was amusing and instructive. As a Christian he was exemplary and
animated; as a preacher, he was ferv'ent and truly orthodox. Warmly
engaged was he in the service of the saiictuary, to which he repaired
without interruption till a few days previous to his death." Mr. Kelsay
had the genial qualities of the Irish, to which was added fervent piety
and great earnestness in his ministry. He was a man of order and set
himself to make up deficiencies. A later pastor says of him: "the
early records of the Church being lost, the first register of which we have
any knowledge was commenced by him in 1757. It is a large folio bound
in parchment and contains the earliest statistics extant. Everything
pertaining to the general record of the Church was kept with
scrupulous exactness."
With respect to the results of his ministry, the Church has great
reason for devout thankfulness. The membership in the first decade
increased from one hundred and six to one hundred and thirty-one,
despite deaths, removals and a colony to form Dividing Creek
Church in 1761. In the second decade, although the membership
had decreased, another colony formed the Pittsgrove Church. A
third decade included the Revolutionary War. Every hallowed
influence was over borne by the desolation of homes and lands. The
colony being a highway of the contending armies and the harbors
being a refuge of English fleets, its seacoast and rivers were patrolled
by warships to destroy the commerce. Special seasons of grace
wereenjoyed, however, in 1781 and 1782, in which sixty-eight disciples
were baptized. A memorial of Mr. Kelsay is found in the minutes of the
Philadelphia Association. He preached at its session in 1788 to
young ministers from Acts 8: 35. He advised them: I. To study
with earnest prayer as if it all depended upon their own endeavors; but in
preaching to depend on Divine assistance as though they had not studied
COHANSIE AND SALEM 41
at all. II. To be concise in preaching and to conclude when done,
III. To pray for a blessing immediately after preaching." Good ad-
vise to preachers young or old. Especially these days when so much
emphasis is laid upon an educated ministry. Mr. Kelsay was seventy-
seven years old when he preached the sermon spoken of. Next year on
May 30th, 1789, he died, having been pastor of Cohansie Church thirty-
three years and, if Pitt.?grove is included, spent his whole ministry, forty-
five years among his own people.
The same Providence that hitherto had directed this people in the
choice of a pastor for them, influenced them to call Henry Smalley, of
Piscataway, who entered on his work on July 3, 1790, and was ordained
the next November. Mr. Smalley had but lately graduated from col-
lege. From the first, a uniform and continuous prosperitj' attended the
pastoral charge of Mr. Smalley. There was also an intelligent and re-
sponsive spirit of enterprise in the Church. A new house of worship
in a more central location was needed. The site on which the Church
edifice now stands was bought in 1799 and the house of worship now in
use was dedicated in 1802. Internal changes and adaption to modern
ideas have been made. But the substantial structure, its neat and
fitting architectural proportions signify intelligence in its original plan-
ning and a staunch and cultured piety that preferred the larger cost to
the inferior and its economical tendencies. Various Christian activities
indicated the accord of pastor and people in all movements for the ex-
tension of the Kingdom of God. When the New Jersey association was
formed in 1811, a Baptist mission society for State missions was estab-
lished. In 1812, its income was $195.73, of this Cohansie gave $87.22.
On the eve of the War of 1812, a Church edifice in Bridgeton was
proposed, which was completed in 1817. This house in size and style
was befitting a town developing into a city and a Church, whose age and
social standing and pastoral strength gave it a fore-most place in that
section. Pastor Smalley preached in this house on each Lord's day,
laying the foundations of the First Church of Bridgeton. At the organ-
ization of that Church this property was given to them. Pastor Smalley
in 1838 was seventy-three years old and being consulted on the subject
he consented to an assistant pastor. The pastor's choice for the man
was approved.
About this time, the Church built a meeting house at Greenwich,
an out-station. This house was not completed until in a later pastorate.
Mr. Smalley's work on earth was shortening and on February 11th, 1839,
it pleased God to call him up higher, in the seventy-fourth year of his
age. Having been pastor at Cohansie almost forty-nine years. The
second longest Baptist pastorate in New Jersey. Two colonies to or-
42 NEW JERSEY BAPTIST HISTORY
c;anizo Churches left Cohansie dnrinjr Mr. Smalley's pastorate, one at
liridgeton, in 1828; another to unite with members of Salem Church,
to form a Church at Canton. Under Mr. Smalley , five hundred were bap-
tized. He also was the sixth and the last of the old pastors to close his
pastorate at death. There were but three years in his long charge in
which there were no baptisms. It is wonderful that six pastors succeed-
ing each other had each long pastorates and enjoyed continuous
growth and prosperity.
A change began with the settlement of Rev. I. Moore, in July, 1840.
Since then, the Church has had thirteen pastors, in sixty years: One
remaining eleven years; one, ten years; one eight years; one, five years;
the other eight averaging more than two years each.
Mr. Moore differed widely in his doctrinal views from his prede-
cessors and preached his convictions. Former pastors were decidedly
Calvinistic in their ministry, developing motives for Christian activities
from the Divine sovereignity building up a high-toned piety that busied
heart, hand and foot for the Divine glory. Mr. Moore dwelt upon the
virtues of well-doing and on the testimony not of the "witnessing spirit,"
but of conduct. This nutriment was not palatable and trouble ensued:
Councils were called and the pillars of the Church, including much of
its wealth, intelligence and spiritual activity were dismis.sed; the social
and the benevolent interests were dried up; congregations maimed and
wailing, supplanted rejoicing. Mr. Moore was a good man, but failed to
understand the situation. His change from a diet of "faith and works"
to one of works was a treatment whereby the "patient" grew worse in-
stead of better. Had he waited and been less vigorous in discussion,
he might have prevailed with the Church. In about three years, he
resigned. The writer was familiar with the causes of the unpleasant-
ness. Really, it was a happening in which both parties misunderstood
each other and pushing with their horns, hurt each other. Mr. Moore
was proven in that he had the good sense and piety to retire, rather
than stay and blight the heritage of God. He settled at First Cape May
and did good and when he resigned, after a pastorate of many years,
that Church recalled him and his second pastorate was as long as his first.
Rev. E. D. Fendal became Pastor of Cohansie Church in April,
1843. His stay was about three years, to September, 1846. He had a
useful pa.storate. Large accessions by baptism and the membership
larger than it had ever been before. The house of worship at Greenwich,
projected at the end of Pastor Smalley's term, was built and is occupied
by the Greenwich Church organized in 1850.
Rev. J. G. Culhmi followed Mr. Fendal and settled as pastor in
November, 1846, remaining to the end of July, 1850. While pastor, a
CX)HANSIE AND SALEM 43
colony was dismissed to constitute tlio Greenwich Church. Also, steps
were taken to huild a parsonage at Roadstown and funds were pledged
to remodel the interior of the meeting house. A succes.sor to Mr.
Cullum was secured in Rev. J. N. Folwell, who became pastor in
October, 1850, and was ordained in the next month (November). Mr.
Folwell's labors were shortened by illness and this "earnest effective"
pastor was constrained to give up his charge in February, 1852.
In April, 1852, Rev. J. M. Challis entered the pastorate. His pas-
toral charges were always and everywhere a success. He was pastor
eight years and supplied the Church until his successor arrived. Rev. T.
G. Wright, on May 1st, 18G0. Mr. Wright was pastor longer than any
other since the death of Mr. Smalley — eleven years. A lot for parsonage
was given by Benjamin Mulford in August, 1861, and in the next March
the pastor occupied it. The house of worship was enlarged and re-
novated in 18G4. Large contributions were made to several Baptist ed-
ucational institutions from 1865-1868. Pastor Wright was followed in
August, 1871, by Rev. T. O. Lincoln, who closed his ministry at Cohansie
in April, 1874. In that year Rev. W. F. Basten settled as pastor and
after ten years resigned in 1884. A call was given to Rev. W. W. Pratt,
which accepting began his oversight January 1st, 1885, and ended his
pastoral care in March, 1888. Benevolences and Christian activities
developed in the years of this pastorate. On the next June, Rev. H.
Tratt accepted the call to be pastor and, after about three years, resigned
in 1890.
A few months elapsed when Rev. E. S. Fitz became pastor, in May
1891. After two or three years of prosperity, evil reports effected his
morality. A Council was called, the findings of which although "ex-
parte" and repudiated by the Church, condemned Mr. Fitz. At the
session of the Association in 1894, "the hand of fellowship was with-
drawn from the Church so long as they retained their present pastor;
regarding him unworthy of Christian fellowship." This was a sorrowful
act; circumstances justified the action. A creditable feature of the sad
affair was the devotion of the venerable Church, sustaining the honor
of their pastor, fully convinced that he had been wronged and accepting
with him the condemnation he had incurred. This ostracism lasted two
years. Mr. Fitz was excluded when the Church was satisfied of the
truth of the evil reports about him and in 1897, the Church reported its
self and its action to the association and had a warm welcome back.
Rev. T. C. Russell entered the pastorate three months after Mr.
Fitz left, in May, 1896. The new pastor had an unenviable place and
the supposable reason for his course was a hope of recovering the Church
to itself and of averting the wreck that threatened. A noble motive,
44 NEW JERSEY BAPTIST HISTORY
with which he allied himself to the great army of martyrs. The sympa-
thy of the neighboring pastors and Churches was with him in his great
work. His memory will always be precious to the living and eternity
only can show the results of his work and worth. The wisdom of Mr.
Russell, was shown by his resignation. Alienation and opprobrium
attached to him among the members of the Church by the course
he had taken, but he wisely resigned and left the door open for another
in whom there could be unity.
Thus in April, 1898, Rev. J. S. Teasdale accepted the pastorate and
is now (1900) serving the Church. The old time unity and activity is
renewed. The Church from the beginning has been characterized by
a comprehension of its mission to bless the world. The early pastors
were missionary pastors, having stations far off, involving long journeys
and perils and laying foundations for Churches. There is some uncer-
tainty as to the number of meeting houses, which the Church has built
in part or in whole, probably ten. The first four long before 1742. In
1799, the site of the house now in use at Roadstown was bought and the
house built there. Two parsonages were lived in by pastors: One before
1862, the other in 1876. It is not certainly known how many have been
licensed to preach. But of those known, two pastors have each been
represented in the ministry by a son, and one, Mr. Kelsay, by a son and
grandson. Cohansie has a large lineage of Churches. They may be
counted by scores. These old Churches had the continent before them
and they appreciated their opportunity and entered in to possess it. To
us of the twentieth century is offered not a continent, but the world
through the agency of the American Baptist Missionary Union and the
American Baptist Home Missionary Society.
Salem, the county seat of Salem county is among the oldest set-
tlements in New Jersey. In 1641, English colonists from Connecticut
settled at Salemtown . About this time, the Swedes bought of the In-
dians, the district from Cape May to Racon Creek. The Swedes yielded
to the Dutch and the Dutch yielded to the English. The "Friends"
(Quaker.s) flocked to New Jersey and were a controlling element in West
Jer-sey, assuring to the people free speech, free conscience and equality
in the Courts.
In 1683, Obadiah Holmes, Jr., youngest son of Obadiah Holmes,
the Massachustets martyr, came to Salem. He was a licensed Baptist
preacher, and being appointed a Judge in the county Courts, he may
have lived at Salem. Soon after coming he gathered together Baptists,
set up Baptist meetings and did the work of an evangelist. Cohansie
Baptist Church owes its origin to him, being the first Baptist minister
in these parts.
COHANSIE AND SALEM 45
The Cohansie Church was located on the Cohansie river. Very
soon after its organization its pastors began missionary work and Salem
was one of the first localities of its missions. If Mr. Holmes lived in
Salem, the beginning of Salem Church must have been contemporary
with Cohansie Church. Rev. Killingsworth removed to Cohansie and
became its pastor in 1690. Later, Judge John Holmes, second son of
Obadiah Holmes. Sr., and brother to Obadiah Holmes, Jr., removed to
Salem county, settling near Alloway. Pastor Killingsworth and Oba-
diah, Jr., were Judges in the Court and Baptists had two of their number
Judges in Salem county. Baptists were in Salem and in Alloway,
which led in 1741-3 to the building of a Baptist house of worship at Mill
Hollow, two miles from Salem toward Alloway, and the two congrega-
tions worshiped in it. A few years after, Mr. Sheppard, a licentiate
of Cohansie, moved to Alloway and supplied that branch. A Church
had been constituted at Alloway, in 1741. The pastors of Cohansie
kept on in the missionary work of Mr. Killingsworth. As Pastor Jen-
kins declined in health the two years before he died in 1754, Messrs.
Sheppard and Kelsay maintained the out-stations, each in their respect-
ive localities — Alloway and Pittsgrove. Nineteen Bapti.sts were on
May 17th, 1755, recognized as the "Anti-Poedo Baptist Church of Salem
and Alloway Creek." Another name: "The Anti-Poedo Baptist
Society meeting in the Town of Salem," was adopted in June, 1786,
the Church having decided to build a meeting house in Salem. Services
continued, however, in the Mill Hollow house until 1790. By special
legislative act the name was again changed in 1860 to the "First Baptist
Church of Salem."
Job Sheppard descended from David Sheppard, who came from
Ireland in 1683, was a constituent of Cohansie in 1690. Job Sheppard
was ordained pastor of the Salem and Alloway Church, 1755-56. He
died March 2nd, 1757, only fifty years old. His chief work was done be-
fore his ordination, preaching in Salem, Alloway and other stations.
He was a man of rare worth, unenvious and without a taint of jealousy
of another's influence or position. Messrs. Kelsay and Sheppard had
been licensed at the same time, when Mr. Jenkins died, each was anxious
that the other should succeed to the eminence of pastor at Cohansie.
But Mr. Sheppard preferred the lowlier position of pastor at a mission
station. There was a sorrowful lack of appreciation in the Churches
which he served, that his dust lies in an unmarked grave in a country
graveyard, it may be, overgrown with briers and weeds. Job Sheppard
the first pastor of Salem and Joseph Sheppard, pastor there 1809-29,
were descendants of David Sheppard, who had come from Ireland in
1683 and was a constituent of Cohansie Church.
46 NEW JERSEY BAPTIST HISTORY
A vacancy in the pastoral office lasted four years. When, in 1761,
Rev. John Sutton became pastor, but illness compelled him to retire
within a few months. Mr. Sutton was one of five brothers — all Bap-
tist ministers — sent out by Scotch Plains Church. Rev. John Stutton
was a graduate of Hopewell, an associate with Rev. James Manning, of
Scotch Plains Church, founder of Brown University. Mr. Sutton was
an eminent man in his times. An interval of eighteen months occurred
before Rev. John Blackwell, of Hopewell, entered the pastorate, which
again soon closed.
About four years passed, when, in February, 1768, Rev. Abel Grif-
fiths settled as pastor, ministering seven years to the Church and sup-
plied the Brandywine Church in Delaware. Material interests prosper-
ed under Mr. Griffiths. A parsonage and farm of one hundred acres
about a mile from towTi was bought.
A long vacancj' of nine years followed the resignation of Mr. Grif-
fiths, including the dark days of the American Revolution. This in-
terval, however, showed traces of the Divine presence. In one year
eighteen were baptized, in two other years, eight in each. Despite of
death and other losses, the membership had doubled. It is quite likely
that Pastor Kelsay of Cohansie had a care for Salem Church, the eldest
child of his Church.
Rev. P. Van Horn became pastor in March, 1784. He died while
pastor, September 10th, 1789. During the pastorate of Mr. Van Horn,
1786, the meeting house in Salem was begun and was nearly four years
before completed. The building was of brick, large and substantial and
creditable in architecture and taste to those who built it. The house
cost seven thousand five hundred dollars. It was built on a lot of the
widow Dunlap, formerly Mary Wiggins, who died in 1797, leaving, by
her will, all her property, personal and real, to the Church. Eleanor
Waters, who died in 1795, also left the Church 100 pounds or about $500.
What remained of these legacies in 1844 was used in securing the present
house of worship.
About a year after Mr. Van Horn died. Rev. Isaac Skillman entered
the pastor's office, in September, 1790. The following curious docu-
ment signifies the business arrangement of this settlement. It is a
sample of a number that follow, when new pastors were engaged. It
reads as follows: "Be it remembered, That on the sixteenth day of
November, 1791, the following argeement was entered into between the
Rev. Mr. Isaac Skillman and the Baptist Church and congregation and
their trustees in Salem, that is to say, the said Mr. Skillman covenants and
agrees to be the pastor or minister of said Church and congregation, to
execute all the duties that a minister ought to perform in a Church
COHANSIE AND SALEM 47
agreeable to the Baptist Confession of Faith; preach all funerals that he
may be called upon to preach for said congregation; preach two sermons
a day in the summer season, visit the said congregation twice a year,
formally, and not leave nor absent himself from the necessary services
of said congregation, without consent of said congregation. And the
said Church and congregation and their trustees doth covenant and
agree to and with the said Mr. Skillman to pay him for his labors and
services in the said Church and congregation, as above said, the sum of
one hundred and twenty-five pounds a year, to commence on the four-
teenth day of August last. And further the said parties agree and
promise each to the other that if any discontent on the part of the said
Mr. Skillman, whereby he should wish to be dismissed from serving said
Church and congregation, or if any discontent should arise in the Church
and congregation that they should wish to have the said Mr. Skillman
dismissed from being their minister, in either case, they may, if either of
them see 'mete' call the minister and two of the members from Cumber-
land and Wilmington Baptist Churches to judge between them, and their
determination shall be binding to each party. In witness whereof the
parties hereunto set their hands in presents of the minister and two
members of the Cumberland Baptist Church and the minister and two
members of the Wilmington Baptist Church.
Signed: ISAAC SKILLMAN, Pastor.
Henry Smalley, f^ , . Job Robinson, f „.., . ,
T /u r) Cohansie o i u ajt- ! Wilmmgton
Jonathan Bowen i „, , Caleb Way, -I ^. ,
,Tr, . • Church. „, c; ^ I Church
Isaac Wheaton [ Thomas Sasnot, (
Thomas Sayre, John Holme, Benjamin Holme,
Anthony Keasby, John Briggs, John Walker,
Howell Smith, — Trustees.
This is followed by the signatures of seventeen male members of
the Church in addition.
Mr. SkiUman was a native of New Jersey. Had prepared for
college at Hopewell and graduated from Princeton. In the minutes of
the Philadelphia association, October, 1772, is this record: "Thursday
morning being appointed by the First Baptist Church of this city (Phil-
adelphia) for the ordination of Brother Isaac Skillman to the work of the
ministry, it was attended with fasting and prayer and a sermon by
Brother James Manning, President of Brown University. Then the
person was ordained by Messrs. John Gano, Abel Morgan and Isaac
Stelle; the charge was given by Benjamin Miller." Call up this galaxy
of names — Manning, Gano, Morgan, Stelle, Miller!! Manning, Gano
and Miller and the candidate, Skillman, natives of New Jersey; Morgan
and Stelle, pastors of the two oldest Churches south of Rhode Island
48 NEW JERSEY BAPTIST HISTORY
and Morgan Edwards was then pastor of the First Baptist Church in
Philadelphia. If great names and godly men ministering in Divine
things, could call down the sanctity of the Holy One upon the person in
waiting, he might be assured of the Divine anointing at the hands of
these.
The next year, Mr. Skillman settled in Boston, Mass., (1773), pastor
of the Second Baptist Church for fourteen years. Resigning his charge
there he accepted the call to Salem in 1790. "The Church grew in
numbers, in resources and in effective strength." Mr. Skillman died
suddenly in 1799 and was greatly lamented. Leaving the memorial
of one whom "the king delighted to honor." Mr. H. G. Jones supplied
the pulpit for six months, from June, 1791, when he was called to be
pastor, in January, 1792. He served the Church nearh^ four years,
resigning on account of failing health.
After several months had gone, Mr. Thomas Brown was called and
ordained in 1796. He remained two years and moved to East Jersey.
His short pastorate was successful and he left behind him a cherished
memory. Joseph Sheppard was called to be pastor and was ordained
in April, 1809, resigning in 1829. His pastorate of twenty years was
the longest the Church had known. Mr. Sheppard was the fifth genera-
tion from the original David Sheppard. The other pastorates approxi-
mating Mr. Sheppards in length were Rev. J. R. Murphey and Rev. A.
H. Sembower, each lasting twelve and more years. The oversight of
Pastor Sheppard was a continuous good to the Church. Two colonies
were dismissed in it, to constitute Churches — Canton and Woodstown.
Six young men were influenced to prepare for the ministry. A
higher academic school was begun and a building erected for its use.
Under his able, earnest and intelligent oversight, the welfare of the
Church was promoted. He took an active part in originating the New
Jersey Baptist Association in 1811, the first association and general
body of Baptists in the State, and was its first clerk; also, clerk of the
"New Jersey Baptist Mission Society," constituted at the organiza-
tion of the Association. In effect, the beginning of the New Jersey
State Convention. Mr. Sheppard survived his removal from Salem
about nine years and died at Camden fifty-two years old.
Rev. C. J. Hopkins followed at Salem, in May, 1829, and continued
in charge of the Church sLx years. Mr. Hopkins always had a crowded
audience and was a "taking" preacher. A most genial and humorous
man. Many incidents are told of his funny side both on the road, in
the parlor and in the pulpit. Serious matters had their "sunny side"
to him. A colony for the organization of a Church at Alloway was sent
out in 1830. Later, in 1859, Mr. Hopkins returned to Salem and was
COHANSIE AND SALEM 49
pastor of the Second Church, remaining until 1861 , when they disbanded.
While visiting Salem in July, 1862, he died very suddenly.
Rev. Thomas Wilkes followed Mr. Hopkins, in July, 1835. His
stay was only eight months. Mr. Nightinggale succeeded in March,
1863. He was a vigorous man and of his piety and worth none who
knew him had any doubt. Had he been born a hundred years earlier,
he would have fitted the times admirably. As the writer remembers
him, his solemnity was at times embarassing. For three years, after
Mr. Nightinggale, Rev. Samuel Smith was pastor; much the same kind
of a man as Mr. Nightinggale Worthily known for the three "S's" —
Sober, Sound and Safe.
The pastor succeeding Mr. Smith, Rev. S. C. James, was wholly
unlike the two last. Ministering from January, 1842, to March, 1844.
A lovable man and eminently useful. A smile always wreathed his
countenance and his words cheery and youthful; his grey hairs seemed
out of place. In April, 1844, Rev. J. W. Gibbs entered the pastorate.
He had the gift of words. One of the good women of his Church said
to him, "Mr. Gibbs we cannot understand the words you use," To her
he replied: "My sister, you must buy a dictionary." A member of
his congregation caught this from his sermon: — "Anticipating the
circumstances of the results of the consequences on the part of the
Apostles, aside and separate from the Scriptures."
A new house of worship down town where people lived had long
been needed. The sanctity of the old house of worship suddenly en-
hanced. A second Church was formed of the disaffected to the
movement. The gates of the cemetery in which it stood were locked
and funerals with the dead shut out. The new structure, however,
was finished and dedicated in December, 1846. Pastor Gibbs re-
mained about three years. Closing his labors in April, 1847. Mr.
Gibbs did a great work for the Church by his tact and wisdom in
building the new sanctuary.
James Smithers became pastor on the same day on which Pastor
Gibbs retired. He was discovered in various immoralities and ex-
pelled from the Church on account of them.
Special Providence sent them for pastor Rev. R. F. Young. The
troubles growing out of building the new Church edifice and the odium
which attacked to the Church on account of the Smithers reprobacy,
called for such a pastor as Mr. Yovmg proved to be. One who could
instantly command universal confidence for his known purity in the
many years of his devoted Christian ministry. He became pastor,
October 1st, 1849. While pastor for five years, his labors were incessant
and reached in every direction. He made no pretentions and was emi-
50 NEW JERSEY BAPTIST HISTORY
nent for humility, tenderness and efficiency. Many converts were add-
ed to the Cliurch under his hibors, the debt on the new Church edifice
was paid and concord in the Church restored. A second effort was made
to found an academic school. The failure of the movement and the
loss of funds to provide a temporary home for the school was wholly
beyond the control of Mr. Young. Mr. Young resigned October l.st,
1854, to return to an old charge in Pennsylvania. The beloved and
able Aaron Perkins followed in February, 1855, and soon remedied so
great a loss. Mr. Perkins was in his sixty-third year and had been
preaching for forty-three years, but retained the ardor and vigor of his
youth. At the close of his pastorate, in July, 1859, he left large re-
turns as the harvest of his sowing and of the wonderful rewards which
his successor was privileged to reap. A few months later, in October,
1859, Rev. J. R. Murphey became pastor and for twelve years served
the Church. In 1868 and 18G9 a revival broke out and two hundred and
forty-seven were baptized, the largest number baptized in one associa-
tional year in any Baptist Church in the State. Seventy-two members
were dismissed in July, 1869, to organize the memorial Church in Salem.
A week elapsed at the close of the service of Pastor Murphey in March,
1872, when Mr. Miles Sanford settled as Pastor. Mr. Sanford died
October 31st, 1874, only two years and seven months after the be-
ginning of his work.
After an interval of months, Rev. C. E. Cords entered the pastorate
in June, 1875, and resigned in November, 1877. His pastoral relation
identified him with Baptist interests in Salem and in 1881 "the memorial
Church" called him to be their pastor. Rev. J. B. English became pas-
tor, serving as such about two years.
"Supplies" ministered to the Church for many months when a call
was given to Mr. H. A. Griesemer, who was ordained pastor in February,
1881. Improvements on the meeting house at a larger expenditure than
the original cost of the projaerty, added every needed convenience for
Christian work. Mr. Griesemer resigned in April, 1884.
Pastor A. H. Sembower began his ministry at Salem on September
1st, 1884 and continued twelve and more years. Being the second
pastor after Joseph Sheppard who showed the gains made by long pas-
torates, to both pastor and Church. Mr. Sembower resigned in 1896.
The debts incurred by improvements in the previous pastoral care, were
all paid in this pastorate. A colored sister, Sidney Miller, a member of
the Church, left a legacy of eighteen hundred dollars to the Church,
which was used to pay the last debts. Pastor Sembower followed some
of his predecessors in being a missionary pastor. In Salem, a colony
founded the Mt. Zion Church, and in 1890, forty-eight members
CUHANSIE AND SALEM 51
founded the Quinton Church. In February, 1897, Kcv. E. McMinn
became pastor and continued until 1000, when he resigned.
Salem has had twenty-five pastors. One served twenty years;
two, more than twelve j^ears; four closed their work on earth by death:
— Job Sheppard, P. Van Horn, I. Skillman and Miles Sanford. Five
pastors were ordained for the pastoral office.
As many as eleven members have been licensed to preach; some
of tliem foremost men in the Baptist ministry. One, C. W. Mulford,
was a champion of temperance in a day when it was an unpopular theme
and was secretary and president of the New Jersey State Convention.
Another was D. J. Freas, he had financial "means." Entering a field,
found nine Baptists beside himself ; prevailed to have a Church formed;
and wasoneof its constituents; was pastor and used his funds to build a
house of worship, sheds and what else was needful. The writer recalls,
that having spent "all," he asked the endorsement of the Board of the
Convention to visit Churches and ask their help to repay him. Alas,
that it was a vain venture! Mr. Freas spent the last years of his life as
a city missionary in Trenton, N. J. He chose this work of his own
accord and without salary. But he lacked nothing for his work or for
himself. It was said: "There had never been such a funeral in Tren-
ton," cither for the number of clergymen present, nor for the
persons there, rich and poor, nor for the profound and universal grief
expressed; nor for the multitude present to do honor to the man whose
unselfishness and piety was known throughout the city.
Seven colonies went out from Salem Church. These included two
hundred and thirty-six members. The membership included the
Holmes, Smiths, Keasbe)'s, Sheppards and Quintons, a large and in-
fluential part of the wealth and culture of the comnmnity.
CHAPTER III.
CANTON, 1818, WOODSTOWN, 1822, ALLOW AY, 1830,
AND QUINTON, 187ti, CHURCHES.
Canton is about midway between Cohansie and Salem. Nathaniel
Jenkins, first made Canton an out-station of Cohansie Church, long be-
fore Salem Church was formed. Pastors Kelsay, of Cohansie, and Job
Sheppard, of Salem, and their successors kept up the appointment.
Steps were taken in 1809 to build a meeting house in Canton. Messrs.
Small ey, of Cohansie, and Joseph Sheppard, of Salem, also, took meas-
ures for the organization of a Church. Since mention is made "of
constituent members and of a councO in November, 1812," having
frequent consultations and it "was resolved to constitute a gospel
Church." For some reason this decision was not carried out.
SLx years later, on November 12, 1818, Pastors Smalley and Shep-
pard met with twenty-six members dismissed from Salem and five from
Cohansie, in all thirty-one, and endorsed them as a regular Baptist
Church. Previously an arrangement had been made with Mr. Thomas
J. Kitts to become pastor and in the next December he was ordained.
Pastor Kitts was very useful, but he resigned at the end of sixteen
months. The pastors were Rev. J. P. Cooper, 1821-23; Rev. E. Jayne,
1824, seventy years old and died in April, 1826; Rev. J. P. Thompson,
1827-30; E. M. Barker, 1830-33; ordained 1831, Rev. J. P. Cooper,
second charge; Rev. J. Miller, five years, an antinomian. tender him
the Church withdrew from the New Jersey Association and sent a dele-
gate to an anti-nomian association.
In December, 1834, they resolved: "That, we as a particular
Baptist Church hold no further correspondence with the New Jersey
Baptist Association, believing that they have acted contrary to their
constitution in the following particulars: First. To allow Churches
to make alterations in their 'articles of faith.' Second. In the
admission of the Church at Vincentown on a new 'confession of faith.'
We have, therefore, come to the conclusion: "That the aforesaid
Association has no standing article of faith by which it may be discrim-
inated as a particular body and under such considerations, we have
deemed it expedient to withdraw from the same." The resolution to
which reference is made is: Resolved, that we recognize no right in
our association to dictate confessions of faith to the Churches, and
CANTON, WOODSTOWN, ALLOW AY AND QUINTON 53
therefore, deem it expedient to act upon the confession of faith,
which we have generally received, but refer it to the Churches to
make such alterations as they may deem necessary in that instrument."
This resolution is wholly Baptistic, denying to associations or to
any other person or body the right to dictate to a Church what it shall
believe. The Canton Church had no right to dictate to the Asso-
ciation, that it ought to dictate to the Churches. A Church
must choose for itself. If Baptist, Presbyterian or another it is
free to choose its own relationship. The only right of an associated
Church is to inquire if it agrees to the accepted faith. Asking to join
a Baptist or any other such body one ought to be a Baptist, or be in
accord with those with whom he unites.
In the digest of 1833, page 7, a quotation from the Canton letter
says: "Have preaching from a sound evangelical man." Sound and
evangelical had a significant meaning in that day. To one familiar
with Hyper and moderate Calvinism, two generations since, the memory
is horrible. An "unsound" preacher was ostracised. We can have
no conception of the bitterness and enmity cherished against Rev. H.
Holcombe, pastor of the First Baptist Church in Philadelphia, excited
by that memorable sermon, "On the attainableness of faith" inti-
mating that a soul had some part in its own salvation, at least, by ac-
ceptance of Christ and by overcoming and growth.
Subsequently this action of the Canton Church was shown to be the
work of the Pastor and he became a "bone of contention." A council
was called, both parties agreeing to abide by their decision. But the
Miller faction repudiated it, and Mr. Miller and the minority left
the Church. Another council's advise was accepted and Miller with
thirty adherents were excluded. These built a place of worship, near
the old Church edifice, adopted anti-nomianism, having Mr. Miller for
pastor. But when he removed, the light went out and the property
was put to secular uses. This was the only attempt of anti-nomianism
made in South Jersey. Pastor Moore, at Cohansie, tasted, 1843, its
bitterness. With his removal and the coming of another, using
careful formula of speech, dissent and difference disappeared. An
old pastor at Canton, Rev. J. P. Cooper, whose goodness and
ministering piety were known to all and doubted by none, em-
ployed himself to heal the wounds of old hurts and to restore the
spirituality of the Church.
Rev. William Ruddy became pastor in 1838. The Church re-
united with the New Jersey Association. A large and very creditable
brick house of worship was built and paid for in 1840-1. Pastor Ruddy
resigned in 1841. His pastoral care was unmi.xed good to the Church
54 NEW JERSEY BAPTIST HISTORY
and to the community. Rev. William J. Nice followed. Prudent,
extremely modest, eminently pious, his work and influence promoted
the best spiritual welfare of the Church. Concord prevailed, many
converts were gathered, restoration characterized the labors of one of
the best of men. After this the pastors were: Rev. William Bowen,
1842-45; George Sleeper, 1849-55; William Pike, 1856-58; S. C. Dare,
1859-63; W. E. Cornwell, Jr., 1864-5; J. W. Marsh, 1866-69; E. M. Buyrn,
1870; S. Hughes, 1871; E. M. Barker, Second pastorate, 1872-73; F.
Spencer, 1874-76; M. M. Fogg, 1877-80; C. DeCamp, 1881-83; J. Ferris,
1883-87; J. J. Davies, 1887-91; William G. Robinson, 1891-93; J. D.
Williams, 1894-96; L. Myers, 1896-1900.
The Church has had twenty-seven pastors in its eighty-two years
of life, an average of three years each. One died while pastor. Two
were pastors twice, and it may be one of them, three times. Mr. Marsh
baptized ninety-five in 1867-68. Mr. Dare baptized in 1861-62
seventy-one. Mr. Fogg, in 1880-81 baptized sixty-five. Other
pastors while no less useful did not gather in so many converts in
any one revival work. Two houses of worship have been in use by Can-
ton Church, one built in 1809, while Canton was yet a mission station of
Cohansie Church, the other in 1840-1, Mr. Ruddy being pastor.
There is no reliable information of Baptist intere.sts in Wood.stowTi
earlier tlian 1 822. Pastor Kelsay and Pastor Sheppard may have had
meetings there before the organization of the Church. VVoodstowai
Baptists were commonly associated with the Salem Church as the con-
stituency of Woodstown shows. The Church was formed of fifteen
members, fourteen of them from Salem and one from Cohansie and was
organized as an independent body on July 24th, 1822. In the next
August, Mr. William B. Marshall was ordained. His stay was short,
only about six months. Rev. P. Cooper followed for a year. On
October 23rd, Rev. WiUiam Bacon, M. D., became pastor. Both as
physician and pastor. Dr. Bacon sustained a noble record as a
good and true man having the entire confidence of all, even though
his home was a burden and an affliction and only the good
of Christ's cause prevented him from making his troubles pub-
lic and getting a divorce. While pastor, the temperance pledge
was added to the covenant, in 1832. A society was also formed
to aid young men to get an education for the ministry, six years before
the New Jersey Education Society was organized. After eight years
of untiring service, Dr. Bacon resigned, in February, 1838. But for
his income from his medical practice he could not have been supported
on the field and this the more indicates his worth.
CANTON, WOODSTOWN, ALLOWAY AND QUINTON 55
The succession of pastors has been : Rev. H. Samuel Wilson, 1839;
Rev. C. C. W. Park, 1840-42; Mr. D. Mead, ordained in July 1842-44; Mr.
F. P. Baldin, ordained December, 1844, suddenly died within a year;
A. J. Hires, "supply," ordained July, 1846-47; Rev. J. P. Hall, 1847-50;
Rev. C. Brinkerhoff, 1850-54; Rev. A. Harvey, 1S54-5G; E. C. Ambler,
1856-59 (Lecture and Sunday-school room built in 1858.); W. E. Corn-
well, 1860, ordained 1861 and remained as "supply;" H. B. Shermer,
1861-63; Rev. F. D. Meeson, 1864-65.
For nearly three years destitute of a pastor, in which time A. J.
Hires and E. M. Barker were supplies; Rev. S. C. Dare, 1868-69; (Bap-
tistry put into the house of worship in this pastorate.) Rev. J. Thorn,
1870-71; Rev. F. B. Greul, 1872-74; ordained; Rev. P. S. Vreeland,
1874-76; Rev. F. W. Sullivan, 1877-78; (In 1878, Sister S. B. Ale in her
will left her house to the Church for a parsonage.) Mr. E. I. McKeever,
1878-81; (ordained 1879.) Rev. E. D. Stager, 1881.
The Church has had twenty-eight pastors. Dr. Bacon had the long-
est charge, eight years. Seven of the pastors were ordained. Five mem-
bers have been licen.sed to preach. The loss of the early records ac-
counts for our ignorance of how and when the Church edifice was built,
a substantial brick building of large size for the times in which it was
erected. It was believed that each of the two deacons gave one
thousand dollars for it. One of them, Matthew Morri.son, is knowoi
to have given one third of his property toward the building. It was
said that in the night he dreamed that he and Deacon Waters had given
that sum, whereupon he asked the Brother Deacon to give that amount.
He, willing to give liberally, did not think that he could give so much.
But constant importunity prevailed, and such an example secured the
additional needed sum and the work was done. From his knowledge
of Deacon Morrison, the writer is fully persuaded that he was the kind
of man whose whole soul was wrapped up in the welfare of the kingdom
of God.
Baptists and Alloway are associated from an early date. John
Holmes, second son of Obadiah Holmes, Sr., the Massachusett.9- martyr,
moved from Philadelphia to Alloway earlier than 1700. His youngest
brother, Obadiah, Jr., having come to Salem county about 1683-5.
John Holmes was a man of wealth, of culture and of position in .social
life. Under the Colonial government, he was a Judge in Philadelphia
and was in disfavor with the "Friends" (Quakers) for a decision in which
he maintained the Baptist doctrine of the right of private opinion.
Other Baptists lived at Alloway. In reprint of Philadelphia A.ssociation
(A. B. P. Soc, 1851) 1755, page 72, is this minute: "Concluded to receive
the Church lately constituted at AUoway's Creek in Salem county."
56 ■ NEW JERSEY BAPTIST HISTORY
This body and First Salem were really one Church. The first meeting
house of this body was built at Mill Hollow, on land given by Daniel
Smith, two miles from Salem, toward Alloway. Mr. Job Sheppard was
the first pastor of this Church and preached twelve years in the Mill
Hollow house.
There was in early times a very real Baptist element in Alloway.
A concentration of Baptists in Salem at the building of the Second
Church edifice in Upper Salem, accounts for the loss of Baptist influence
in Alloway. A Baptist house of worship was built in Alloway, in 1S21,
and Pastors Cooper, Sheppard (Joseph) and Hopkins preached in it.
The present Church was not organized until 1830, when twenty-five
members were dismissed from Salem to constitute the Church. In
1832, Rev. E. M. Barker became pastor. Rev. John Miller was pastor
in 1833, lieing an anti-nomian he led about one third into schism, but he
and his party were failures. Rev. Mr. Ferguson was pastor in 1835.
Dr. Bacon, of Woodstown, divided his labors at home and in Alloway, in
1836. The succession of pastors was: N. Stetson, one year; Ezekiel
Sexton, three years; then, "supplies," William Maul, three years; F. T.
Cailhopper, seven years, and ordained; William Roney, one year; James
Tricket, four years; A. H. Bliss, seven years, while pastor the meeting
house was enlarged and remodeled; J. E. Bradley, three years; M. M.
Finch, one year; J. Walden, three years; J. Tricket, three years (second
charge); L. Wardell, one year; E. V. Glover, three years; C. R. Webb,
one year; W. L. Mayo, two years, in whose oversight a parsonage was
built; G. S. Wendell, seven years.
Since 1832, twenty-three pastors have served the Church. Being a
rural Church, a struggle was essential to maintain it. Had such
Churches an endowment to pay the current costs, the Church need only
care for the pastor and the foreign element now being substituted for
the American in rural sections. It would have the means and influence
to Christianize and Americanize them.
As one result of the great revival in the First Bapitst Church of
Salem, in 1868-69, the Memorial Baptist Church of Salem was con-
stituted on July 4th, 1869, with seventy-two constituents dismissed
from the First Church, for the organization of the Memorial Church. It
was supposed that this new Church was intended to be a memorial of
the work of grace out of which it grew. It met in a hall until their
house of worship was ready for use. The basement of their Church
edifice was occupied in 1870, and upon entrance into the upper room all
expenditures were paid.
On September 1st, 1869, Rev. H. H. Rhees became pastor. His
stay was short and, in 1870, Rev. H. G. Mason accepted the pastoral
CANTON, WUODSTOWN, ALT.OWAY, AND QUTNTON f.?
charge, closins; his oversight in 1875. Rev. A. C. WilHams entered the
pa.storate in May, 187fi, and conckided his pastoral care in 1879, being
followed by Rev. C. M. Ray, in March, 1879, continuing until 1881.
Pastor C. E. Cordo settled on February 1, 1881. Important and
needed repairs on the meeting house were made and at the end of
four years, he resigned in April, 188G. Rev. D. DeWolf entered
the pastorate, in November, 1890. Mr. DeWolf was called into
the service of the Now Jersey Baptist State Convention and B. P. Hope
became pastor in March, 1891, and is now (1900) pastor. A parsonage
was bought in 1893. Mr. Hope exceeded in tlie length of his oversight
any preceeding pastor.
The Memorial Church has had seven pastors. Mr. Hope has in-
cluded more than one-third of the time the Church has lived. One
member has been licensed to preach. The financial management of the
Church has accorded with business affairs, a most creditable arrange-
ment.
A mission was begun by First Salem Bapti.st Church at Quinton,
in 1876, in the school house. Two constituents of the First Baptist
Church at Salem, in 1755, were Quintons and probably a Baptist ele-
ment was in the place. In 1888, a chapel society was formed and they
erected a building which was dedicated in March, 1890, and at that time
a Baptist Church with forty-nine members was formed. Of these, forty-
eight were dismissed from First Salem Church. Within a year it had
largely increased.
After the organization, a student preached until July, 1891, when
Rev. H. S. Kidd became pastor, remaining about a year. The members
increased in 1892 to nearly one hundred . In November, 1892, Rev.
W. H. Burlew entered the pastorate. A parsonage had been built.
Mr. Burlew resigned in 1894. Rev. William B. Crowell settled as pastor
in 1895. A mission at Harmony was begun about this time. Revival
seasons appeared and the general interests of the Church improved.
Mr. Crowell having been pastor nearly three years, resigned in February,
1899. The next April Rev. E. Fullaway became pastor. Quinton
Church has prospered.
Located in a rural district, tlie outlook for its increase is limited.
But alone in its field, it will be responsible for making known the way of
life to the people thereabouts. With little prospects of a large member-
ship, it will have the larger opportunity to train its membership for a
larger part in the Kingdom of God.
CHAPTER IV.
BRIDGETON IN 1828, CEDARVILLE IN 1836, FLEMINGTON
AND OTHER CHURCHES.
Bridgeton is distant three or four miles from Roadstown. Robert
Kelsay, pastor of ('ohansie was the first Baptist to preach in the place,
then consisting of a few cabins and a transient population. The first
house of worship was built there in 1792, when Bridgeton gave sign of
its coming position as a county seat. Baptists from Bridgeton could
easier get to Cohansie and the need of a Baptist Church in Bridgeton
was not as necessary then, as later. An early planting of a Baptist
Church was therefore delayed. Pastor Kelsay had also nearly reached
his eightieth year and his home field needed all of his strength.
On July 3rd, 1790, Mr. H. Smalley became pa.stor and in 1797, made
a regular appointment to preach in the Court House at Bridgeton.
Pastor Smalley continued this service until 1816, when it was removed
to the new meeting house on Pearl street, a substantial brick building
begun in 1812. The preaching was in the afternoon of the Lord's day.
At a meeting in this hou.se in February, 1827, resident Baptists agreed
to ask letters to organize the First Baptist Church of Bridgeton having
gotten a minister as conditioned by the Cohansie Church. On January
Sth, 1828, Cohansie Church gave letters to thirty-eight members, who
with pa.stor elect. Rev. George Spratt, M. D., and his wife, made forty,
were constituted the First Baptist Church of Bridgeton. financial
troubles came early and discord, and Dr. Spratt resigned in October,
1830.
Rev. J. C. Harrison settled in February, 1831. Tokens of Divine
ble.ssing and monthly additions by baptism for two years caused the
indifference and discord to disappear. One memljer was licensed to
preach. At the end of three years, in March, 1834, Mr. Harrison re-
signed. In December, 1834, Rev. M. Frederick became pastor. Mr.
Frederick was an exceptional man for the graces of the Holy Spirit.
He died November 13th, 1837, universally beloved both in the Church
and in the community. While pastor he organized a Church in Cedar-
ville. In his pastorate he baptized one hundred and fifteen converts.
The Church numbering eighty-seven at his coming, had one hunderd
and sixtv-six when he died.
BRIDGETON 59
In November, 1838, llev. C. J. Hopkins settled as pastor. Upon
his labors the Divine blessing rested. Mission work at home and abroad
had a large place in the Church under his influence. Mr. Hopkins had
eminent social gifts and was as much beloved as was Pastor Frederick,
and yet there was a vast difference in the men. His predecessor was
not a "solemn man" in the common sense, but a religious man impressing
others that while there were other things in the world beside religion,
they were insignificant, lacking the savor of piety. But Mr. Hopkins
met people with a smile and rarely failed to have them smile, too. He
did not always come out foremost in his humor. An incident happened
in Bridgeton of the kind: A colored man asked him to marry him, say-
that he would give him five dollars " if you marry me as you do white
folks." "Certainly I will." They came and were married. As they
were leaving and as nothing had been said of the "fee," Mr. Hopkins
said to the man: "You said you would give me five dollars if I married
you as I did white folks?" "Yes." "Ah! Massa, you no marry me as
you did white folks." "Yes, I did." "Ah! Massa, you no bus the brideW"
None would more appreciate this outcome than Mr. Hopkins, even at
the cost of five dollars. During the pastorate of Mr. Hopkins, a
"lecture and social meeting room" was built "down town." He
resigned in September, 1S43, much against the wish of his people.
Great as was the unlikeness between Mr. Frederick and his successor
it was no more so than between Mr. Hopkins and Rev. C. E. Wilson, his
successor. Mr. Wilson was a most amiable man, more modest and quiet
than otherwise. Mr. Hopkins would entertain a crowd; Mr. Wilson
would sit aside and chat in monosyllables. The choice by Churches of
succeeding pastors is one of the curiosities of humanity. Mr. Wilson
was pastor from April, 1844, to May, 1852, more than eight years. The
second longest pastorate the Church has had. His oversight was a con-
tinuous prosperity. He was one of the men whom longer and better
known won a place in the confidence of others. He was a man to be
leaned upon and was always found where he ought to be.
Rev. W. E. Corn well, Sr., entered on his pastoral duties in July,
1852. Soon after Mr. Corn well's coming, the increase of congregation
made it necessary to build a larger house of worship and in February,
1853, it was decided to buy "a lot in as central a location as possible."
The lot on which the First Baptist Church edifice stands was bought the
next October. A decision not to build until two-thirds of the cost was
subscribed, delayed the enterprise until June, 1854. Pastor Cornwell's
happy pastorate, aboimding in good to the Church and to the cause of
God, lasted only four j'ears, to July, 1856. He had been a minister
many years in the German Reformed Church, preparing a sermon on
60 NEW JERSEY BAPTIST HISTORY
baptism, he failed to find in the Scripture authority for sprinkling as a
mode of baptism and for infant baptism, and joined a Baptist Church.
Accepting a call to Princeton, he died there March 29th, 1857. His
successor was J. S. Kennard, who settled in January, 1857. He had
been ordained in his home Church the December before. On September
23rd, 1857, the new house of worship was dedicated. Mr. Kennard
resigned his charge in September, 1859.
Rev. J. F. Brown succeeded him and continued until March, 1868.
The Civil War had begun and ended in these years. Homes, families,
parents, sons and brothers were divided A nation of common origin,
allied in trade, intercourse, relationship, government and in natural
interests warred upon itself. Religious interests suffered more than any
other. Pastor Brown was a patriot in all this test of character and of
principle. In his pastorate the name of the Church was changed from
Second Cohansie to First Baptist Church of Bridgeton. The Pearl street
property that had been given to the First Baptist Church and used by
them for twenty-nine years was being encompassed by a large popula-
tion among whom were many Baptists, and the question of a second
Baptist Church to occupy the old house was freely discussed until on
July 17th, 1866, the subject having been decided, sixty-six Baptists
were dismissed for this purpose, and were recognized as a Baptist
Church and called themselves the Pearl street Baptist Church.
This was the second Church which had colonized from First Bridge-
ton. In 1856, the Cedarville Baptists who were from location identified
with Baptists interests in Bridgeton, became an independent body.
Pastor Brown was associated with other Baptist movements in South
Jersey. Two movements had been made in Salem to found a Baptist
school. Again the matter was under advisement and Mr. Brown was
chainnan of a committee of the West New Jersey Association, in 1865,
to locate a school. The school was located at Bridgeton and is known
as the South Jersey Institute.
Mr. Brown was followed March 1st, 1872, by Rev. E. B. Palmer.
Mr. Palmer was pastor twelve years. The longest pastorate the Church
has had. A work of grace was enjoyed in the winter of 1872-3 when
ninety-two were baptized and twenty-five were baptized at Pearl Street
Church. A sister in the Church gave to it a dwelling house that cost
sixteen hundred and fifty dollars. Another paid for the lot on which
the brick chapel, had been built. Two were licensed to preach in this
pastorate. One, Mr. C. Keller, with his fellow German members united
in a request to organize them into a mission. Their wish was complied
with and they used the chapel. On account of removals, the mi-ssion failed.
November 6th, the First Church paid the debt of Pearl Street Church,
BRIDGETON AND CEDARVILLE 61
incurred by needed repairs. Altogether Pastor Palmers ' oversiglit was
characteristic of the man, a workman that needed not to be ashamed.
He resigned in May, 1884, In their letter to the Association, the Church
said: "By his wise councils and superior ability, by his faithful devo-
tion to this work in a pasorate of more than twelve years, the Church
has been greatly strengthened both in temporalities and in spirituali-
ties." An Anglo-Africo Church was formed about 1887, but did not
stay long.
Kev. T. G. Cass followed Mr. Palmer and was pastor from 1885-90.
For seven years from 1891 to 1898 Rev. C. C. Tilley ministered to the
Church. In June, 1898, Rev. R. A. Ashworth became pastor, resigning
in April, 1900. The next July, 1900, Rev. C. T. Brownell entered the
pastorate.
Fourteen pastors have ministered to the Church, of whom, one died
while pastor; one served twelve years, another eight years. Early in
1831, under the charge of Mr. Harrison, the Church adopted a pledge of
total abstinence from all intoxicants as a condition to membership.
All the pastors of Cohansie, except, it may be, Mr. Brooks, were staunch
Calvinists and the Bridgeton Church was, therefore, foremost in whole-
some Calvinistic truth, God a Sovereign; man fallen and lost, and under
condemnation; salvation unmerited and wholly of grace, the highest
inspiration to "good works" and to perseverance.
Their doctrinal training explains the foremost place New Jersey
Baptists hold in education, missions and all other good causes. Not
only those of New Jersey , but those of every Christian name and every-
where. As Bancroft says: "Calvinism has been the faith of those"
who have originated and pushed forward the enterprises of this Christian
era.
The original constituents of Cohansie Church located in what was
known as "back neck". Coming from Ireland, there were Welsh
among them as such names as David James and David Thomas indi-
dicate. They removed from the South side of the Cohansie river to the
North side and were the constitutency of Cohansie Church in 1690.
Thus the north side of the river was known as the Baptist side, and
the south side of it as the Presbyterian side. One hundred and
fifty years passed ere there was a change in the quiet of the south
side by a Baptist mission at Cedarville.
Nathan Lorrance, of Cedarville, had been a Presbyterian, but,
becoming a Baptist, built a meeting house. He died in 1754 and his
"will" gave his property to his daughter, excepting "all that messuage
called Flying Point, save one acre, where the Baptist meeting house
now standeth, when the Baptist members that liveth on the South side
62 NEW JERSEY BAPTIST HISTORY
of the Cohansic creek shall see fit to take it." They to pay a certain
sum to two of his daughters. This daughter was Abigal Elmer, grand-
mother of Lucius Elmer, a historian of Cumberland county. Mr.
Lorrance's daughter married the son of a Presbyterian minister. Bap-
tists did not make a claim on the meeting house and it and the lot were
sold under the Elmer title in 1828. Judge Elmer in his history of the
county, devotes large space to a Presbyterian preacher in that county
named Osborn. But dismisses Henry Smalley, pastor of Cohansie
Baptist Church for nearly fifty years, the oldest Church in the county
into which Mr. Smalley had received seven hundred and fifty persons,
iviih less than a line of print. So much for pedobaptist prejudices, and
the reliabilty of Presbyterian histories out side of themselves. "Schaff
& Herzog's encyclopedia" is another illustration of how much pedobap-
tists think of themselves and how little of Baptists.
In 1835, Rev. Mr. Frederick, pastor of the First Baptist Church at
Bridgeton, preached at Cedarville, making an appointment on alternate
weeks. In 1836, he baptized numerous candidates there, they uniting
with the First Bridgeton Church. The Cedarville Baptist Church was
constituted on September 6th, 1836, in Butler Newcomb's woods and
had thirty-one constituents. In Cedarville, was a "free" meeting house
and there Mr. Frederick held his meeting in weather unfit for outdoor
service. But when the converts developed Baptist proclivities, the
Presbyterians closed the doors of the "free" house of worship. Then,
the Baptists secured an old shoe maker's shop, about twelve by eighteen
feet and held their meetings in it. A Sheriff's sale threw a lot into the
market which Mr. Lorrance had intended to give for a Baptist house of
worship, but which after his death was otherwise disposed of. The
lot had a short time before been sold for fourteen dollars, but the
Presbyterian opposition to Baptists made it cost them two hundred
dollars.
Providentially, the woods' meeting in 1836 brought Mr. E. D.
Fendall to Cedarville. He was induced to stay and held the meeting for
three months. Still he delayed going away until February, 1837. In
the temporary absence of Mr. Fendall from the field, Mr. William H.
Bingham filled the gap until January, 1838. Returning, Mr. P'endall
was ordained in 1839 and remained four years till December, 1842. A
house of worship was erected in 1838. Mr. Henry Wescott was a resi-
dent and being ordained in 18-42, ministered in that year, in part and
was pastor from March, 1843, to June, 1844. Mr. Ephraim Sheppard
and a brother-in-law followed preaching at Millville and at Cedarville.
Each of these pastors were independent of the salary the Church could
pay. Pastor Sheppard remained until 1846.
BRIDGETON AND CEDAllTILLE 63
Other pastors were William P. Maul, 1847-53; John Todd, lSr)3-.'37;
the last serving both Millville and Cedarville, each ten miles distant
from the other. Mr. Todd walked to and fro. At Cedarville, while
Mr. Todd was pastor the debt of the Church was paid, the Church
edifice repaired and a parsonage bought and nearly paid for.
In those days. Baptist Churches were far apart, the Convention
Board appointed missionaries with a roving commission to large and
destitute districts. Mr. Todd was assigned a field stretching from Cape
May to Long Branch, and west to the edge of "The Pines."
This region was nearly an "unknown land." A vast wilderness,
nearly an hundred miles long and forty wide. Thousands of people
were scattered through it. Mr. Todd was sent to carry them the "mes-
sage of life," going on foot from cabin to cabin, and from one cluster of
homes to another. I recall one of his verbal reports to the Board. How
and where he slept at times. Once he asked a family if they believed in
Jesus Chri.st, and had for an answer: "Who is he?" Another replied
to the queston : "If they had a Bible?" "What is that?" Few could
have endured the hardships and exposures of his long and lonely tramps,
not knowing in the morning where he might be at night. Some times
he trampled all day, not seeing hou.se or human face, and then slept
under the trees, contenting himself with the crust which he carried for
an emergency, and with water of a spring or brook. His sturdy English
body stood him in good stead. His faith in God and love for souls held
him firmly to his Christ-like work. I doubt not but that he has met in
Heaven, many who, but for him, would never have heard of the Saviour.
Mr. Todd was a godly and true man. Caring more to do good than for
personal comfort. An example of the host of the good and useful, of
whom the world never hears, but who will be among the chiefest of the
Saints on high.
There were other devoted men whom the Convention sent out.
commissioned to range freely in wide destitute sections; men "who en-
dured as seeing Him who is invisible," who lighted "the lamp of life" in
many a dark place laying the foundations on which those who came on
later built.
Additional pastors at Cedarville were: E. D. Farr, M. D., 1858-60;
S. L. Cox, 1681-83; E. M. Barker, 1863-70 (The longest pastorate the
Church had knoAvn and one of marked advance. The Church edifice
was moved to the front of the lot and enlarged); G. G. Craft, 1871-72;
W. A. Durfee, 1872-77 (A new Church edifice was built under Pastor
Durfee.); a period of depression followed one of expansion and Pastor
Swinden, 1878-79, realized what it was to stem the ebb tide.
64 NEW JERSEY BAPTIST HISTORY
A change came with Pastor W. W. Bullock. Discord yielded to
unity. A heavy debt was paid and revival blessings appeared. Mr.
Bullock was pastor, 1880-84; Mr. T. P. Price ministered, 1884-88; Mr.
A. S. Flock, 1888-95 (A useful charge for seven years.); Mr. H. S. Kidd,
1895-98; Mr. W. T. Pullen, 1898-1900.
The Church has had sixteen pastors. But one of them remained
eight years. A house of worship was built in 1838, which has been en-
larged and improved as it needed to be. In 1874, a large and costly
house of worship was dedicated. Heavy debts were incurred and the
only trouble the Church has suffered was incurred. Two members have
been licensed, one in 1842, and is now an active pastor nearly or quite
ninety years old and has been preaching sixty-one years.
The house of worship on Pearl street, Bridgeton, which gives its
name to the Pearl Street Baptist Church, was built in 1816 by the Co-
hansie Church and was the place of the ministry of Henry Smalley for
twelve years and the home of the First Baptist Bridgeton Church for
twent3'-nine years, is still a home of a Baptist Church, having been stead-
ily in use for eighty-seven years. A colony of sixty-six members were
dismissed by First Baptist Church to worship in the Pearl Street house
and that body called itself Pearl Street Baptist Church. Rev. W. R.
McNeil became pastor in 1867 and the membership grew to two hundred.
The old house was rebuilt in 1868. The debt incurred by this
repair was largely paid by the First Church. Pastor McNeil resigned
in 1872 and Rev. B. S. Morse followed the same year closing his work as
pastor in 1874. In 1875, Pastor A. B. McGowan settled as pastor,
remaining till 1878, when Rev. J. E. Ches.shire followed, who retired
the next year, 1879. Rev. S. C. Dare became pastor in 1880, serving
until 1884. Rev. T. R. Taylor began his charge in 1884. An Anglo-
Africo Church was begun by the joint action of the two Churches in
1886 or 1887. Mr. Taylor closed his pastorate in 1887. In July, 1887,
Mr. McNeil began his second pastorate, which he ended in June, 1891.
The same year. Rev. C. E. Cordo settled as pastor and resigned in 1895.
Three months after. Rev. E. A. Stone became pastor, but closed his
ministry in 1899 and on January, 1900, Rev. F. H. Shermer entered the
pastorate.
The Church has had ten pastors in thirty-four years of its life.
But one remained five years and one was twice pa.stor. Two members
have been licensed to preach. Inheriting an old Church edifice that
had been unused for some years, a large sum was necessary to restore it
and to add to it modern conveniences and appliances, adapting the
building to the uses of Christian work. A large proportion of this
amount the First Baptist Church provided.
BRIDGETON AND GREENWICH 65
The Berean Church at Bridgeton was organized in August, 1893,
with one hundred and twenty-five constituents. Nearly all of them
were dismissed from the First Baptist Church. The next November,
Rev. J. J. Pierson was called and became pastor. Immediate measures
were adopted to build a house of worship, which was dedicated in June,
1895.
Under Mr. Pierson, large accessions by baptism and by letter were
made. The First Baptist Church donated to the Berean Church, a
parsonage, equipping the Church for a larger work. Mr. Pierson had a
short pastorate, dying on January 18th, 1895, within two years of enter-
ing the pastorate. Previously he had been pastor at Woodbury twelve
years. His people said of him: "He served us faithfully, lovingly and
tenderly." On June 11th, 1895, Rev. G. L. Hart settled as pastor. The
rapid growth of the Church since its organization, in membership, has
continued in the years of Pastor Hart.
Greenwich is on the west side of the Cohansie river and south of
Roadstown, the site of the Cohansie Baptist Church. The removal of
the early Baptist settlers to the other side of the Cohansie river, located
them nearer to Greenwich, which was one of the outstations of Cohansie
Church. Rev. E. D. Fendall had business relations to the place that
took him there in 1836 and he made appointment to preach in the school
house. A temporary residence in the town identified him with the
Baptist movement in Cedarville, in 1836-8. Becoming pastor at Cohan-
sie, in 18-43, special revival influences reached "Bacon's Neck." (An
early name, from an early settler.) The converts united with Cohansie
Church at Roadstown.
In 1843, a house of worship was begun. It was dedicated the next
October. Regular services were held in this house for five years, by.
pastors of Cohansie Church. Then, in December, 1849, the Greenwich
Baptist Church was organized with forty-nine constituents. Of these,
forty-eight were dismissed from Cohansie Church. A reorganization is
said to have been made next January. Rev. J. R. Murphey was the
first pastor, until September, 1852. He was followed by Rev. George
Young for a year; when Rev. H. C. Putman settled and stayed till 1857.
Rev. William Maul became pastor and remained for almost nine years.
Other pastors were: A. J. Hay, three years; S. C. Dare, ten years;
T. M. Eastwood, two years; J. M. Scott, four years; W. H. Burlew,
one year; W. P. Hile, three years; E. I. McKeeycr, four years; B. B.
Ware, two years; W. E. Renolds, 1900. Thirteen pastors have filled
the office.
In 1874, under Mr. Dare, the house of worship was remodeled and
furnished anew. One member has been licensed to preach. The nar-
5
66 NEW JERSEY BAPTIST HISTORY
row field and the probable limitation of residents narrows the hope of
a large membership. Nevertheless, the people are reliable and include
elements of strength and companionship.
'^*^
CHAPTER V.
HOPEWELL IN 1715, KINGWOOD L\ 1742,
FLEMIXGTON IN 1798.
Hopewell is a colony of Middletown Chiirch. Some of its constit-
uents were from Pencpack Church, Pcmisyhania. Morgan Edwards
explains and says of Jonathan Stout, third son of Richard Stout, of
Holmdel, a constituent of Middletown Church and who emigrated from
Middletown (Holmdel) in 1706, the first settler of Hopewell, that "six
of his children are said to have gone to Pennsylvania for baptism, others
were baptized here (Hopewell), in aU seven." These seven, and the six,
and their father and mother, fifteen were the constituents of Hopewel
Church.
The Cliurch was organized at Mr. Stout's house, April 23rd, 1715,
and worshipped for thirtj'-two years in the homes of the Stouts. The
first meeting house was built in 1747, on a lot, the gift of John Hart,
Efeq. Rev. Oliver Hart was pastor. In 1790, the pastor said: "That
from first to last half of the members had been of that name (Stout) and
about as many more of the blood of the Stouts, who had lost their
name by marriage." The mother of Jonathan, Penelope Stout, of
Middletown, lived to be one hundred and ten years old, and saw her
descendants to the number of five hundred and two in eighty-eight 3'ears.
These Baptists were Baptists. They went to Penepack, a long distance,
to join a Baptist Cliurch rather than violate their convictions of truth
and duty. Evidently to them fellowship wnth error was something more
than feeling. Doubt overhangs the early ministry at Hopewell, both
at to who they were and as to the time of their ser\-ices. IMr. Edwards
only names Messrs. Simmons and Eaglesfield, licentiates as preaching
in the earliest times.
Kingwood Church had been organized and had built two
houses of worship before 1712. TMiile Hopewell had not built its own,
as stated by Mr. Edwards and he adds "that Rev. Joseph Eaton, of
Pennsvivania, preached montlily at HopeweU for fifteen years. After
him. Rev. Thomas Da\^s, of Great Valley, Pennsylvania, was pastor for
years and Rev. Mr. Carmen of Hightsto^-n, Rev. Mr. Miller, of Scotch
Plains, and Mr. Bonham for two years. "Glorious years were they,
fiftv'-five converts joined the Church and a meeting house was built."
Thirty-three years had gone when Rev. Isaac Eaton settled as pastor.
68 NEW JERSEY BAPTIST HISTORY
in April 17th, 1874, and was ordained on November 29th, 1748. His
pastorate continued until July 4th, 1772, when he died in his forty-
seventh year.
Of Mr. Eaton, Mr. Edwards writes: "He was the son of the afore-
mentioned Joseph Eaton, of Montgomery, Pennsylvania, and united
with the South Hampton Church in early life and there commenced a
licentiate in Divinity, at the same time with Mr. Oliver Hart. He and
Mr. I. Eaton were buried in the meeting house (at Hopewell). At the
head of his grave, close to the base of the pulpit, is set up by his congre-
gation a piece of fine marble with this inscription:
To the front of this are Deposited the Remains
of the Rev. Isaac Eaton, A. M., who, for upwards
of twenty-six years, was pastor of this church; from
the care of which he was removed by death, on the
4th of July, 1772, in the 47th year of his age.
In him, with grace and emineniie, did shine
The man, the Christian, scholar, and divine.
His funeral sermon was preached by Rev. Samuel Jones, who speaks of
him to the following effect: (Which I choose to transcribe partly
for fear my affection would lead me to extravagence and partly because
I cannot do the business well.) "The natural endowments of his mind
the improvements of these by the accomplishments of literature; his
early and genuine piety; his ability aa a divine and a preacher; his ex-
tensive knowledge of men and books; his Catholicism would afford scope
to flourish in a funeral oration, etc., but it is needless." When it is
recalled who Rev. Samuel Jones was and who the Rev. Isaac Eaton was,
these were not words of extravagent laudation.
"Mr. Eaton founded the first Bapti.st school on the continent for
the education of youths for the ministry." "Rev. Messrs. Thomas
Curtis, John Anderson, Joseph Powell, John Blackwell, Charles Thomp-
son, John Gano, born in Hopewell, July 22nd, 1727." The writer
copied these items from the old minute book of First Hopewell. John
Gano called to exercise his gifts November 19, 1752, and did so on
January 20th, 1753; licensed April 14th, 1753; ordained May 29th, 1754.
Hezekiah Smith, the Baptist Apostle to New England, licensed October
12th, 17G2. James Manning, founder of Brown University, and John
Sutton, his co-worker in locating Brown University. Other men also
foremost in politics, law, merchandise, cabinet councils and military
affairs were graduates of Hopewell school which was founded in 1756.
It was a foremost center of education and it was an extreme of folly to
remove it to Rhode Island. The denoniination has suffered irreparable
losses by its closing.
HOPEWELL 69
Mr. Eaton was one of the worlds' great men; not alone in his nat-
ural endowments and culture, but as much in the appreciation of the
claims of the future upon him and of his relations to that future. His
forecast in founding a school of universal qualities, and also, his choice of
location, the heart of the country, the center of its wealth and of its
social forces, amid the men of the only Baptist Association in the coun-
try and in a colony of the largest liberties, having guarantees in its sett-
lers, "Friends" and Baptists, unlike other colonies. Mr. Eaton's wife
was "Rebecca Stout" and she may have influenced his coming to the
church where his father had ministered so long.
Morgan Edwards is quoted anew; "There have been remarkable
revivals in this church. In 1747, fifty-five were baptized; in 1764, one
hundred and twenty-three converts were added and in 1775-6, one hun-
dred and five united with the church. A parsonage lot in 1773 and
additional land for the parsonage farm increasing it to one hundred and
thirty-three acres." This was in the American Revolutionary war, and
indicates ample "means." Since the church has deserted the Gospel of
grace, the church has lost ground. Some of its best families have gone
into other denominations and instead of being a fruitful mother, en-
compassed liy efficient churches, lives alone, barren, a stone of stiunbling
and a sorrow to every evangelical churcli of the kingdom of God; deny-
ing itself any of the activities of Godliness among the children which it
has disfellowshipped. Nevertheless, Hopewell is historic ground, a Bap-
tist "Mecca."
Just across the street in front of the church edifice, there stood a
mounting block, consisting of a large stone six feet long, four feet wide,
set on .stone mason work three feet high, used especially by ladies in dis-
mounting and mounting their horses as they came to or left church.
The top of the stone was reached by steps.
Sunday, April 23, 1775, news of the battle of Lexington reached
Hopewell while the peoplewere worshipping in the First Baptist Church.
At the close, Joab Houghton, standing on this block, inspired the men
with love of liberty and desire for independence. In closing he said:
"Men of New Jersey, the Red Coats are murdering our brethren of
New England. Who follows me to Boston?"
Every man an.swered "I!"
Mr. Houghton was chosen leader of a party of volunteers who later
left for Boston, the scene of the war.
October 19, 1776, he was made a captain, and March 15, 1777, Lieu-
tenant Colonel. Colonel Houghten was afterwards a member of the
first Legislature of the State in 1784 and 1787, and also of the Baptist
Church. Died, 1796.
70 N'EW JERSEY BAPTIST IIISIXMIY
"As a luoinorial of him ami those events, this block was erected
July Uh. 1S'.)0, by the people of Hopewell."
The block was dressei.1 in evergreen, anil vipon it rested a beauti-
ful wreath of inunortelles, the gift of Mrs. D. S. Davis, a lineal desceml-
ant of .lohu Hart.
Houghton's daughter Alice, married Conant Cone, and became the
mother of Spencer Houghton Cone, born in Son^erset county, who was
in turn, teacher, actor, soldier in the war of 1S12, editor, and finally be-
came a distinguished Baptist minister in America in his time.
Here in Hopewell lived that distinguished benefactress, Elizabeth
Hobbs, who gave £350 (,$1,750) for the education of pious young men
for the ministry. This was supposed at the time to be the largest legacy
left by anyone for this purpose in the Baptist ilenomination. Isaac
Eaton and John Hart, signers of the Declaration of Imlependenee, were
her executors, and they aided, out of this fimd, Charles Thompson, wlm
graduated in a class of Rhode Island College.
These arc memorials of this couple in the grave yard at Hopewell:
In memory of John Hobbs, who departed this life June G, in 1701 . in
the S5th year of his age. He was a great Historian and Mathema-
tician, and a pious, meek, humble, and exemplary Christian.
In memory of Eli/.abetli Hobbs, widow of John Hobbs, who died
March 20, 1707, aged u pirardii of SO years. She left a handsome legacy
towards the education of pious young men for tlie ministry of tlie Bap-
tist denomination.
Burgess Allison, founder of Bordentown school, w^as a beneficiary
of this fund. He graduated from Brown University and opened school
at Borilentown in 177S. He was a Baptist pastor at Jacobstown
church for twenty-five years.
From Hopewell graduateil many of tlie foremost ministers of tlie
Baptist ilenomination. From Bordentown school also, came some of
our eminent pastors. These schools were also throngeil by profes-
sioniil men as well as prospective clergymen. They included various
courses of study. Mr. lOdwards gives the names of graduates, eminent
in position imder the government , in law, in medicine, and merehan-
di.<ie. Years passed ere Ueverend Benjamin Cole settled at Hopewell
in Octoln-r, 1771. while pastor the third great re\ ival oeeurred and
one hundred and live converts were baptized. Mr. Cole resigned in
the spring of 1770.
Kev. Oliver Hart followed in December, 17S0. lie may have
been one of the Hopewell Hart family. Ho was a fellow student
with Isaac F^aton and was licensed by the same church and began
preaching as had Mr. Eaton. Mr. Hart going to Charleston, S. C, and
HOPEWELL 71
was pastor there for thirty years. He remained pastor at Hopewell
till his death in 1795, at the age of seventy-three years. Mr. Edwards
writes of him: "All I shall .say is, that he is the fittest man I know to
succeed Mr. Eaton." The minutes of the Philadelphia .Association,
1706, page 323, have this record of Mr. Hart: "It has plea.sed God, in
the year past to remove that burning and shining light, Rev. Oliver
Hart of Hopewell, X. J."
In 1796, Rev. James Ewing followed Mr. Hart in the charge of
Hopewell church. His pastorate terminated with his death in 1806, at
the ago of fifty-two years. One hundred and fifty-one were baptized
in his pastorate at Hopewell. In 1807, Rev. John Boggs became pa.stor.
He held the office till he died in 1846, at the age of seventy-six.
The account of First Hopewell might close here; since in 1835,
First and Second Hopewell and Kingwood withdrew from the central
Baptist As.sociation, identifying them.selves with an Antinomian body.
Kingwood is followed by Baptisttown. Second Hopewell and Kingwood
are extinct. Kingwood was pre-eminent among Baptist churches as a
Missionary church. It is only a question of time, when First Hopewell
will be extinct. This wreck was under the pa.storate of Mr. Boggs.
He had written circular letters published in the Association minutes,
exhorting the churches to sustain missions, only a short time before he
piloted the church to ruin. He was a terrific contrast to former pastors
An only explanation of his course was: that he had come to a premature
dotage and by his imbecUity belied his former teaching, and the whole
record of First Hopewell and accepted the teachings of Beebe, Gobel and
their kin, in the place of those of the Son of God, whose last words on
earth were: "Go ye into all the world. And they went forth and preached
everywhere." Such is the sorrowful fact of First Hopewell church.
Virtually it is the only one of its kind, left in New Jersey. Nominally
there are one or two others sustained by First Hopewell.
But despite its glorious record, for sixty-five years, it has been
dwindling. Churches of other denominations have absorbed its fami-
lies and grown strong through its lack of Gospel power. Isaac Eaton,
Oliver Hart, the Stouts and Hautons and Blackwells, could they know
of the ruin that has come to the work of their lives, would be filled with
shame. In colonial days as many as five of the chief institutions of
learning in America were within a circuit of twenty miles of Hopewell.
This eminence of educational facilities, and the colonial guarantees by
l)oth Baptist and Quaker proprietors gave to New Jersey the assurance
to all settlers, of the precious boon of civil and of religious freedom and
of the freest opportunity for expansion in all helpful directions. A
further type of the case of the people in this vicinity is that nine
72 NEW JERSEY BAPSIST HISTORY
United States Senators; three nominees for the Vice Presidency of the
United States; two Governors of New Jersey: four Chancellors of the
State and five signers of the Declaration of Independence, were
natives of this neighborhood.
It is the prayer of Baptists that the venerable First Hopewell
church will return to her "first love" again, be happy in him who
went about doing good. A glorious past, is to her a robe of white,
except as it has been soiled by associations and which darkens her future.
When again, she incorporates the last commission of our Lord into her
activities, we will rejoice together in her "walking with God."
Of the beginning of Baptist interests at Kingwood (Baptisttown)
Morgan Edwards, writes: " For the origin of this church, we must look
back to 1722. When the tract began to be settled by persons, some of
whom were Baptists; five of them. Three other Baptists came, in
1734. Mr. Thomas Curtis, a licentiate and a student at Hopewell (poss-
ibly a licentiate of Hopewell church). At Kingwood he and the aforesaid
Baptists built a small meeting house. The first fruits of his ministry
went to Hopewell for baptism. In 17-48, James and John Bray and his
wife, members of Middletown (living at Holmdel), sons of John Bray
who built the third house of worship and parsonage at Holmdel in 1705,
arrived, which increased their number to twelve souls. Mr. Curtis
visited the lower part of the township (now Kingwood) where another
meeting house was built in 1741 on the spot where the present one
stands. Here five were baptized by Rev. Joseph Eaton of Hopewell.
His next converts in the lower tract were baptized by Rev. Thomas
Davis, who succeeded Mr. Eaton at Hopewell. This increased the
Baptists to twenty-two and made them think of becoming a dis-
tinct society. Having obtained release from Hopewell they were
constituted a church July 31st, 1742.
Mr. Curtis was ordained for pastor October, 1745. He died in
April, 1749. Mr. Edwards says of him: "He was a steady man and re-
markable for peace making. This church speaks of him to this day (Jan-
uary, 1790) -nath great veneration." Well they might. Upon his
coming to them he devoted himself to tlieir spiritual welfare. Preacli-
ing, maintaining meetings and building houses of worship. He was a
devoted disciple of the Holy One. Sabbatarians and Dunkards were
church members, and as a peace maker he must have been busy. Both
Seventh Day Baptists and Dunkards (feet washing Baptists) had colo-
nies nearby and were aggressive to win proselytes. More, in the seven-
teenth and eighteenth centuries, new things of doctrine and of opinion
were welcomed by good people as never before. It was a formative
period. Luther, Calvin and Armenius were making new formulas and
KINGWOOD 73
theories of all kinds were mooted everywhere. America was a refuge for
all dissentients from other dissentients and authorities, civil and
religious. An immense mixture of extreemists and positive.sts inxhe
religionists coming hither and the new element of liberty to think and
to teach, tended to a wider divergence. Baptists have cause for grati-
tude, both, that the New Testament was our sole authority for duty
and for instruction; that our ministers could thereby command and
control these elements of contradiction and settle the foundations of
our churches on a scriptural basis.
Then as now, liberty drifted into the license of unrestrained opinion.
Liberty of opinion is the most lawless of human rights. Since it has
only the moral limit of the right to think and to believe that which it is
right to think and to believe and one nmst determine for him.self what
is right to think and to believe. The Scriptures being the only authority
on all moral questions of right and wrong. Mr. M. Bonham followed
Pastor Curtis and was ordained in 1749. Rumors affecting his morality
resulted in his exclusion from the church.
After many years Rev. David Sutton entered the pastorate in
in 1764, remaining till August, 1783 and proved himself sent of God.
Morgan Edwards says of him: "He has often been compared to Nathan-
iel of whom it was said, there was no guile in him.' " Mr. Sutton was a
son of John Sutton, a con.stituent of Scotch Plains church. He was a
mi.ssionary pastor. In 1764, the year of his settling at Kingwood, he
made an appointment at Flemington and no doubt influenced Messrs.
Lowry and Eddy to give in 1765, (the next year) the lots on which to
build a Baptist meeting house; he secured the erection of the house o(
worship in 1766, within two j'ears of his coming to Kingwood and in
his long charge at Kingwood, nearly twenty years preached in the
house at Flemington. He was thus the first Baptist preacher at Fleming-
ton and laid the foundation for the later growth of Baptist interests there.
Mr. Sutton's successors at Kingwood preached at Flemington,
until, and long after the organization of the Flemington church. That
body owes all it is to this wonderful man. In November, 1784, Rev.
N. Cox settled as pastor. But in April, 1790, he became aUniversalist;
had he been content with this, none would question his liberty to change
his views of truth and duty. He did, however, what he could to destroy
the church and get possession of the house of worship. The people
repudiated him and he was excluded from the church.
The next five years was a period of discouragement. In October,
1795, Rev. G. A. Hunt became pastor, remaining eleven years, when he
quietly disappeared in another evangelical denomination. Like Mr.
Sutton and Mr. Cox, Mr. Hunt had a regular appomtment in Fleming-
74 NEW JERSEY BAPTIST HISTORY.
ton, agreeing when he settled at Kingwood to give one third of his labor
and time to Flemington. He baptized several in Flemington who did
not join Kingwood church and in 1798, ten members of Kingwood,
with those lately baptized at Flemington, were organized into the
Flemington church. Mr. Hunt supplied the Flemington church to the
close of his charge at Kingwood in 180G or 7. Rev. James McLaughlin
followed Mr. Hunt at Kingwood for one year. Resigning at Kingwood,
in 1809, he preached alternately at Kingwood and at Flemington until
1811. When leaving Flemington, he limited himself to Kingwood,
resigning at the end of the year. In 1813, Rev. Jolm Ellis entered the
pastorate at Kingwood, continuing until 1817. All of these pastors
suffered from the blight left upon the church by Mr. Cox and his attempt
to destroy its evangelism.
In the spring of 1818, Rev. David Bateman accepted a call to be
pastor. In 1819, another church edifice was built (the fourth or fifth)
three miles southeast of Baptisttown. For the next two years more
than one hundred converts were baptized. A year or more passed, when
again there was an extensive revival and many were added to the
cliurch by baptism. Mr. Bateman was pastor till his death on August
10th, 1832, at the age of fifty-five years. His death was a providential
mystery. As pastor and preacher, he had few superiors. A "supply"
ministered after Mr. Bateman's death and later became pastor foi
about six months.
In October, 1834, Rev. J. W. Wigg became pastor. Soon Anti-
nomianism caught root in Kingwood church. Beebe, the anti-mission
and anti-temperance apostle with his allies, Gobel, Housel and others,
took advantage of a new pastor and prevailed against the Christian
activities of those times and forcing action whereby the timid and in-
active members were overborne. Under Mr. Bateman, this element
had been restrained. But the onslaught of the Antinomians having won
victory in North Jersey and had broken up the Warwick Association,
was very fierce and the pastor of First Hopewell, John Boggs, yielded to
these foes of righteousness and joined in the iniquity, so that First and
Second Hopewell and Kingwood churches were swept from their
foundations on the Gospel and in 1835, withdrew from the "Central
Baptist Association and united with an antinomian body." Mr. Wigg
did what he could to save the name and honor of Kingwood churcli.
In 1838, Mr. Wigg was appointed to write the circular letter of the
Anti-mission Association, the theme of which was: "The importance
of thorough acquaintance with the Scriptures." This letter was re-
jected by the Association as being, ''Truth unguarded." Such people
had no use for the Bible! An invitation by Pastor Wigg to Evangelist
KINGWOOD 75
F. Ketchum to hold a "Protracted meeting" brought matters to a
head. At the next church meeting it was Resolved: That from this
time on, Elder Wigg is dismissed from being pastor of this church, in
consequence of his departure from the doctrines and practices of this
church and his taking liberties with the church, which she never gave
him, we are therefore destitute of a pastor and from this day he will
not be expected in either house."
A large stone house of worship had formerly been built in a village
in the field of the church. Pastor Wigg went on a Lord's Day to
preach in this building and he was locked out. This incident gave the
name of "Locktown" to the village. At the meeting in which Mr. Wigg
was put out of the pastorship, a committee was appointed to "examine
preachers and to admit none to preach, but those in fellowship with the
Delaware River Baptist Association." The Son of God, the New
Testament, and the Gospel were thus shut out. This is Antinomianism.
At the same meeting, fifty members were suspended for sympathizing
with Pastor Wigg, who was excluded from the church. As an anti-
nomian party they claimed both houses of worship."
Those adhering to the old faith and to Baptist practice now set them-
selves about organizing a new Kingwood Baptist church and building
a house of worship. On April 14th, 1839, sixty members of the original
Kingwood church and fifty-two converts recently baptized, in all, on.^
hundred and twelve disciples renewed, "The Missionary particular Bap-
tist church of Baptisttown." The disappearance of the late Kingwood
Baptist church was restored by a Kingwood Baptist church, which
alone could claim the glorious record of former years.
The houses of worship of the lost Kingwood church have been
dumb and are, save as the pastor of First Hopewell occasionally preaches
at Locktown. The other is a dwelling house and thus has life in it,
or is rotting down. How different the end from the beginning of the
former Kingwood! Within forty years of its organization, the pastor's
salary was five hundred dollars and a parsonage of seventy acres. An
income then equal to that given by our wealthiest churches. It had
built five houses of worship if not six. One of them at Flemington,
in 1766, it had licensed four members to preach and been
the mother of four churches: Mt. Olive, 1753; KnoUton, 1763;
Flemington, 1798; Bethlehem, 1831, and had sent many constitu-
ents to Sandy Ridge, and a majority of the constituents of both
Second Hopewell and Croton; paying one half the cost of a deserted
meeting house in Croton and Baptisttown, 1839-40. Few Baptist
churches in New Jersey exceed Kingwood in its mission work in
behalf of humanity. Since "the Shadow of Death" has fallen on
7G NEW JERSEY BAPTIST HISTORY
Kins^wood in 1835, the withering process has not stayed. It is
a "waste".
The later organization retained the old name, Kingwood, and
built their meeting house at Baptisttown, inducing afterward a change
of name to Bapti.sttown. Baptisttown was a link to Middletown. John
and James Bray lived at Baptisttown (now Holmdel) when the sons
moved to Hunterdon county, they named their place Bapti.sttown, in
memory of the old place where they had lived. Mr. Wigg was called
to be pa.stor of the later Kingwood, resigning his charge in 1841. In
these two years he welcomed twenty-five by baptism into the church.
His successor was an unworthy man and was excluded in 1842. Rev.
E. Haydock stipplied the church for two years and then he became
pastor. In 1844, Rev. C. Fox began his charge remaining until 1850.
While pastor, a company of nine members were dismissed who with
others constituted the Cherry\alle church.
Upon the resignation of Mr. Cox, Rev. Thomas Barrass was called.
Mr. Barrass was much beloved and had a happy and useful pastorate.
Flemington could thus make some glad returns to its mother church.
Mr. Barrass resigned in October, 1861. In the spring of 1861, twenty-
two members were dismissed to be constituents for Croton church. Re-
newed Kingwood seems to have retained the aggressive force of its old
time energy and to keep up its usefulness.
November, 1861, Rev. A. Armstrong settled in the pastorate. For
many years, pastors of Kingwood had preached at Frenchtown. The
State Convention Board from 1859 had occupied the river shore towns,
by its missionaries. Under the oversight of Rev. Messrs. G. Penny
and of W. D. Hires, a house of worship was built in Frenchtown and
dedicated in December, 1861. Whereupon, Mr. Armstrong seeing his
opportunity included Frenchtown in his field, preaching there each
week. After five years, he resigned and took steps to settle at French-
town. Kingwood numbered one hundred and forty-two members; of
these seventy-six took letters to constitute a church at Frenchtown.
This was a serious blow to Kingwood. But its inherent vitality
restored it. Rev. Samuel Sproul occupied the pastorate in April, 1867
Special revivals attended his labors. A parsonage was built in 1870,
and Mr. Sproul closed a most acceptable pastoral charge of seven years.
Parting with him was a real cause of grief, sharing with Mr. Barrass in
the tender sympathies of his people. With other supplies was Rev. W.
E. Watkinson who settled as pastor in April, 1875. He reaped well,
closing his charge in November, 1881. Rev. George Young en-
tered the pastorate of two years and gave way to his son, G. B.
Young, in 1884. During the labors of the son the grounds were im-
KINGWOOD AND FRENCHTOWN 77
proved and sheds were built to shelter the beasts that brought the
people to the house of God, from storm and heat. Mr. Young closed
his work at Kingwood in July 1887, and was followed by Rev. S. C.
Dare, who stayed two years. In June, 1889, Rev. G. M. Owen accepted
a call to be pastor. The name of the church was changed to Baptist-
town in 1895. Mr. Owen is now, in 1900, pastor. Eleven years attest
the unity of his people in him. A storm gave birth to this re-organized
church in 1839, but despite its hindrances and the bitter opposition
from without, it has maintained its original type, since its first organi-
zation in 1742, and kept up its expansion in local and foreign missions.
Since 1839, the church has dismissed one hundred and seven to
share in the organization of other Baptist churches. To Cherryville,
Croton, and to Frenchtown, the church has done its full share to provide
houses of worship, in concert with other churches. It is a record not to
be ashamed of in an isolated rural church of limited membership. Since
1742, twenty pastors have ministered to the church. Mr. Curtis,
twelve years till his death; David Sutton, almost twenty; D. Bateman,
till he died, fourteen years; G. A. Hunt, eleven years; Thomas Barrass,
ten years; S. S. Sproul, seven years; C. Cox, six years. Shorter pastorates,
Armstrong and the two Youngs, G. M. Owen, eleven years. The church
has built six meeting houses for itself, of which two were erected before
1741. First Hopewell was a wealthy church, and Kingwood nearby.
Middletown, Piscataway, Cohansey and their stations, not only wealth
but many men of culture and of high social and official position and of
political distinction, this the more reflects upon the removing of Hope-
well school from the center of the country to an extreme and out of the
way place. The Honeywell and the Hubbs legacies, illustrate the
blunder and folly of the movement.
It will be presumed from the near vicinity of Kingwood, (now Bap-
tisttown) church to Frenchtown and from the early missionary instincts
of old Kingwood and of First Hopewell churches, that Frenchtown
would have been occtipied long since, with local Baptist ministries.
But it was new Kingwood ( Baptisttown ) to plant a Baptist
church there. If it is recalled, that Frenchtown is of comparatively
recent origin, a satisfactory explanation is afforded for .seeming delay.
In 1840, there were about twenty-five dwellings in the place and only
since the railroad passed through the town has there been assurance
of gro^\i,h. In 1859, the Board of the State Convention appointed
Rev. J. G. Penney its missionary, with Frenchtown as a center. Pastors
of nearby churches preached there and a goodly number of Baptists
lived there and one of them offered a large sum for a house of worship.
Mr. Penney took hold of the enterprise with energy and the house
78 NEW JERSEY BAPTIST HISTORY
was nearly completed before he left the field. Rev. W. D. Hires
followed him. The building was dedicated December 25th, 1801.
About then Mr. Hires left the field and the Baptists in the town
determined to organize a Baptist church. At a meeting they called, a
committee was appointed to get the names of those who would unite
n the movement. Nearly sixty persons agreed to the plan and in
March, 1866, they decided to constitute the Frenchtown Baptist church.
At the first regular business meeting of the church called. Rev. A. Arm-
strong was called to be pastor. Resigning at Baptisttown, he became
pastor at Frenchtown in April, 1866 and closed his work there in 1869.
The succession of pastors at FrenchtoAvn was: S. C. Boston, 1870-72;
W. H. Shermer, 1872-73; W. H. Pease, 1873-75; S. S. Woodward, 1876-
78; W. D. Hires, 1878-81; I. D. Shull 1881-83; J. Waldon, 1883-87; J. W.
Taylor, 1888-90; H. A. Chapman, 1891-94; and C. M. Deitz, 1895-1900.
The church has had eleven pastors. Substantial growth and deep
rooting in the community could not be hoped for under such repeated
changes in the pastoral office. The church, however, with its house of
worship provided for it; has been a self sustaining body in nearly all
of its past history. Such fields of small returns and distant hope of
large growth demand courage and faith in those who sustain them.
m^
CHAPTER VI.
SCHOOLEY'S MOUNTAIN, LEDGEWOOD AND
NEWFOUNDLAND CHURCHES.
What had been known as Rocksbury church from 1753 to 1768,
the name of the township in which the meeting house was, was called
Schooley's Mountain church from 1768 to 1890, one hundred and twenty
two years. The members of the church were living on the mountain,
and hence the name, Schooley's Mountain. From 1768, the name of
the church disappears from the minutes of the Philadelphia Association.
Neither is it in the minutes of either the New York or the Warwick
Associations. It appears in 1823 in the Warwick Association as the
"Olive church." In the Sussex Association it is called Schooley's
Mountain until 1889, Avhen another designation is given. The "deed"
of the lot on which the first meeting house stood is dated March 15th,
1768, and was made by James Heaton.
Morgan Edwards says of the origin of the church, "The rise of
Baptists in this mountain was owing to Mr. Samuel Heaton, who with
three brothers came from Connecticut to set up iron works. Bred a
Presbyterian, he wanted a Presbyterian minister to christen his son.
His wife oljjected saying, "If you show me a text that warrants
christening a child, I will take him to the minister." Mr. Heaton quoted
several, but his wife was not satisfied. Then Mr. Heaton went to the
minister, sure that Infant Baptism must be in the Bible. The minister
owned that there was no text that directly proved the point, but that
it was probable by deduction from many texts. This shocked Mr.
Heaton and he went home to "search the Scriptures." And with the
the universal result of becoming a Baptist. He then went to King-
wood, about forty miles, and considering the roads and the route, three
or four times more. He was baptized there, uniting with the Kingwood
church. Returning home, he began to preach. Converts were made,
who went to Kingwood and were baptized into that church. This was
the beginning of "Schooley's Mountain Baptist church."
In 1751, Mr. Heaton was ordained and founded three Baptist
churches. Mount Olive, Dividing Creek and a church in Virginia. Mr.
Edwards adds of Mr. Heaton: "If an honest man be the noblest work
of God," as Pope saith, "Mr. Heaton may lay claim to that nobility."
(For other tributes to Mr. Heaton by Morgan Edwards, see History of
80 NEW JERSEY BAPTIST HISTORY
Dividing Creek church.) Pastor Bonham of Kingwood visited the
people and baptized, also Henry Crossley, a Ucentiate. Statements
of the number of constituents differ. Minutes of the Philadelphia
Association say five. Mr. Edwards gives twelve to fourteen. Mr. and
Mrs. Heaton were among them. Henry Crossley was one of them and
he was called to be pastor and ordained in 1753. He resigned in 1755.
He had a second charge of seven years of the church, 1762-1768, inclu-
sive. In 1768, he had a joint pastorate at Mount Bethel.
Adversity befell Schooley's Mountain church when Pastor Crossley
removed. Its members associated with Morristown. Morgan Ed-
wards says of this era: "Since the people of Schooley became a church
they have undergone a dissolution and a reunion; some moved away,
others joined Morristown, but others returning, they reunited under
their first covenant on July 12th, 1775." Even though, so closely
associated with Morristown, the Schooley Mountain members reserved
to themselves, liberty to hold monthly meetings and to transact
business among themselves. This arrangement continued until
November 18th, 1786. How much Pastor Reune Runyan of Morris-
town had to do with this arrangement is unexplained. He did
pastoral work at Schooley's Mountain and his influence was wholly
of a merging process. When he returned to Piscataway, he kept up
these endeavors, even though the long, weary and lonely distance,
cost a vast sacrifice of time and of comfort. Rev. David Jayne
supplied Schooley Mountain Baptists when Mr. Runyan returned to
Piscataway and remedied in part, Mr. Runyan's plans. In 1784,
Mr. Jayne was called elsewhere and Mr. Vaughn followed him in
1790 to 1794. That year Rev. Isaac Price settled at Schooley's
Mountain, remaining till 1797. Again there was a hiatus in the
church history las-ting till 1832.
The Board of the State Convention then sent one of its restoring
missionaries. Rev. M. Quin, an Irishman and humorous of course, into
North Jersey. Mr. Quin was happy in recovering Baptist's interests
there. Early in 1834, Rev. John Teasdale was providentially raised
up in Sussex county. His enterprise and effective ministry with that
of his brother, Thomas, gave a new impulse to Baptist affairs. Rev.
C. C. Park was pastor in 1835, and Rev. J. M. Carpenter, another
North Jersey Baptist minister had the pa.storate from 1837 to 1840,
Succeeding Mr. Carpenter came Rev. T. Richey.
About this time. Deacon Samuel Cozard died leaving his homestead
farm and other property to the church. The Cozard family was an
important element in the church. They had been among the earliest
settlers. Four of the name were constituents in 1753 and when the
SCHOOLEY'S MOUNTAIN AND MOUNT OLIVE 81
family removed the church declined and when they returned in 1775,
the church enjoyed prosperity. These Cozards were Baptists irre-
spective of what others might be or do. Baptists in all conditions of
popularity or unpopularity, Baptists to whom truth and duty was of
more worth than the good will of any differing from them. Baptists
who accomplish aught for God and humanity are of this sort, whoae
faith is vital and is worth telling to every creature. Benedict says that
Mr. Quin made the discovery of Mr. Cozard's legacy. But the "will"
was not made till long after Mr. Quin had left the field. Mr. Richey
did good service for the church and for the cause of Christ.
The second pastorate of Rev. John Teasdale of nine years from
June, 1842. Prosperity characterized these years till 1850, when
Deacon Aaron Salmon died. His "will" gave the bulk of his estate to
the church, as he had said he would. The "heirs" contested the will,
but the courts sustained it. "Costs" however, wasted the property
on the lawyers and what was worse, wrought contention in the church
and arrayed the Godless against it. It is never safe to risk the avarice
of "heirs." Pastor Teasdale preferred quiet to disorder and resigned
in 1851. These Teasdale brothers had been the gift of Wantage,
(Deckertown) to the denomination. They made neither pretense of
wisdom or learning, nevertheless they were great, in that they had
"good common sense," and were true, safe and godly men and with
Zelotes Grenelle saved the Baptist churches in North Jersey from anti-
nomianism. These men were raised up at a time of need and did
great work under the lead of Zelotes Grenelle.
Rev. Asacl Bronson followed Mr. Teasdale. Mr. Bronson had been
pastor of a pedo Baptist church, but was led to see his errors through
Mr. Teasdale, who baptized him into the membership of Mount Olive
church which licensed and ordained him. Pastor Bronson continued
pastor till in July 1853. His successor was Rev. T. F. Clancy who
remained nearly ten years, resigning in the spring of 1863. Under Mr.
Clancy, a new house of worship was built and was dedicated in 1856.
After Mr. Clancey, within a few weeks, Rev. H. B. Shermer, ministered
for nearly six years, till his death on March 22nd, 1869. The next Oc-
tober, Rev. G. F. Hendrickson settled as pastor. A special work of
grace occurred under his labors, continuing as pastor for about three
years. The pastorate was again occupied by Rev. J. G. Entrikin, near
the close of 1873.
Next year, 1874, a meeting house was built at Drakesville and in
1875 was provided. Rev. S. Sproul settled in 1875 and stayed six years
at Mt. Olive, of mutual profit and enjoyment. Resigning in 1881, a
short interval came between his resignation and the settlement of Rev.
6
82 NEW JERSEY BAPTIST HISTORY
M. M. Fogg, in April, 1881. Mr. Fogg was pastor until in 1883. After
Mr. Fogg, Rev. T. C. Young became pastor, at the next October and re-
signed in 1888, whom Rev. S. L. Cox followed and closed his pastorate
in 1890. In that year, thirty-six members were dismissed to constitute
the Netcong Church. In 1891, Rev. J. L. Watson became pa.stor and
is now (1900) occupying the office. Mt. OUve Church has had three
meeting houses. One built in 1768. The "deed" was given by James
Heaton, brother of Samuel. The "deed" was made to four denomina-
tions. A second house was built in 1810 and was a "union" house.
Matters were not pleasant in this union arrangement. Two denomnia-
tions used the building and the others built one for themselves. The
Baptists used the old building till 1854, when it was sold, and Mt.
Olive Bapitst Church built for itself a house of worship and that was
dedicated in 1856. In 1870, the house was renovated and enlarged.
When Antinomianism captured the Warwick Association in 1833,
Mt. Olive withdrew and with the First Wantage and Hamburg
organized the Sussex Association in 1833. Two churches colonized
from Mt. Olive: Ledgewood, in 1874, with twenty-eight constituents,
and Netcong, in 1890, with twenty-six constituents. At least one
member has been licensed and ordained and has been pastor of the
Church, exclusive of Samuel Heaton who was ordained before the Church
was organized. Mt. Olive has had twenty-two pastors. Two of them
had double pastorates. Mr. Crossley being seven years in his second
charge and Mr. J. Teasdale being ten years in his second oversight.
Pastor Sherman died while pastor, having been pastor six years.
Originally Ledgewood was named Drake.sville. The change of the
name of the Adllage to that of Ledgewood involved a change of the name
of the church. Mt. Olive claims the maternity of Ledgewood Church.
Since Drakesville was a mission station of Mt. Olive Church. The
origin of the Church is described by the Church clerk, who says: "Pur-
suant to a notice the citizens of Drakesville met in the old school house
June 22nd, 1873, to take into consideration the erection of a Baptist
Church (house) in the village." A committee of three was appointed
to select a site and arrange for lots on which to build a Church edifice.
Mr. H. Matthews offered to give the lots and to aid in the erection of
the buUding. The committee on funds reported that two thousand
dollars was pledged and it was voted to build in 1873 at a cost of
four thousand and five hundred dollars.
All of this happened a year before the Church was organized. Next
year, in October, 1874, a Baptist Church was constituted with twenty-
eight members. Six pastors have served the Church; one of them had
a joint charge of both Mt. Olive and of Ledgeville, J. G. Entrikin,
LEDGEVILLE, NETCONG AND DOVER 83
1874-76; A. Millington, 1879-81 (Under him the upper part of the Church
was completed so as to be used for Sunday services.); T. F. Clancey,
1882-87; I. N. Hill, 1887-92. Between the pastorates of Messrs. Clancy
and Hill, the entire indebtedness of the Church was paid and while Mr.
Hill was pastor in 1888, a large contribution was made for the erection
of the Stanhope chapel. D. Spencer followed Mr. Hill as pastor, 1895-
1900. Since Mr. Spencer resigned. Rev. T. A. Gessler has supplied
the Church.
Netcong Baptist Church sprang from a mission of the Mt. Olive
Church, which was first known as Stanhope and is in Sussex county, on
a stream dividing Morris and Sussex counties. Allusion is made to
Stanhope chapel as early as 1887-8, and is distant from Mt. Olive Church
about five miles. In 1890, twenty-six members were dismissed to con-
stitute the Netcong Church, these and other Baptist residents, in all
thirty-six, were constituted that body, occupying the Stanhope chapel.
In 1893, they report that they have enlarged and improved their meet-
ing house, implying a building previously erected. Information from
Netcong and Dover is indefinite , in general statements . Rev. William
H. Shawger was pastor at an early date, whether the first pastor is not
clear.
On February 22nd, 1892, a mission at Dover was begun, which Mr.
Shawger maintained until September, 1893, when thirty-nine members
of Netcong were dismissed to form Dover Baptist Church, including Mr.
Shawger, who became pastor at Dover, he removing to that place. Mr.
J. A. Crawn was ordained for the pastorate at Netcong in 1894. Rev.
William H. Head followed Mr. Crawn in 1895 as "supply," and in 1898
is stated to be pastor. The close of his pastorate is not given, but Rev.
J. A. Peake was pastor in 1900. Netcong is a rural Church, and the
future of such churches is not cheering.
The Dover Church, which colonized from Netcong church three
years after its institution, probably impaired the strength of Netcong.
If so, they have not complained. An increase in the number of churches
is not an index of denominational growth, except as resources and popu-
lation increase, especially if the mature and resourceful churches starve
distant places to keep the starvelings at home alive.
Baptist interests in Dover assumed real form when Pastor Shaw-
ger of Netcong Baptist Church, with Mr. William Morey and Mr. D.
Jones, on Feburary 22nd, 1892, rented a hall in Dover and began a
Baptist Mission. Pastor Shawger and these two gentlemen (Baptists)
sustained the mission until on September 18th, 1893, when with
thirty-nine members dismissed from Netcong Church constituted the
Dover Baptist Church. Mr. Shawger was chosen pastor of the Dover
84 NEW JERSEY BAPTIST HISTORY
body. The Church there worshipped in a hall until they moved into
their own Church edifice, in April, 1896. Their house of worship had
cost six thousand dollars. It was a large and fitting place of worship.
In its early years, Dover Baptist Church grew rapidly in membership.
Later its increase accords with the average increase of Baptist Churches.
Mr. Shawger is now (1900) pastor at Dover.
In 1800, members of First Wantage living in Newfoundland asked
the Church to observe the Lord's Supper in Newfoundland twice a year.
The request was granted and Pastor Southworth of First Wantage
preached at Newfoundland once each month from the time of the re-
quest. Four years developed increased Baptist interest under the active
labors of Mr. Southworth, and in 180-1 the Newfoundland Baptist Church
was formed. The Church united with the Warwick Association. But
in 1817, it was "resolved that this Church shall be dropped from our
minutes." In 1822, its name appears again and the Church reported
a membership of thirty-five. The Church reported in 1823, seven
baptisms and a membership of forty-five. When constituted Ebenezer
Jayne was ordained. He was still pastor in 1809. Thomas Teasdale
followed Mr. Jayne, in 1811. In 1839, the Church united with the
Su.ssex Association. That body was made up of Churches which had
separated from the Warwick Association when it divided, in 1833,
adopting Antinomianism. The Sussex Association representing the
missionary, temperance and working forces of Christianity. In 1856,
the name of the Church disappears from the minutes of the Sussex As-
sociation.
CHAPTER VII.
BETHLEHEM, HAMPTON JUNCTION, CLINTON
AND WASHINGTON CHURCHES.
Rev. Messrs. David Jayne, Ebenezer Jayne, John Ellis and David
Bateman (pastor of Kingwood, 1818-1832) each preached successfully
in the northern parts of Hunterdon county. A church organization
was not attempted until the appointment by the board of the State
Convention of Rev. Thomas Barrass to be a missionary in north New
Jersey, including North Hunterdon county in his field. The brothers,
Thomas and Edward Barrass were men of force, of intelligence and de-
votion to their work, and among the most efficient pastors and evange-
lists in the state. People were not long in finding out that they were
of the sort that never apologized for being Baptists of the straightest
kind.
The Bethlehem Church was formed in October, 1837. It was a
child of Kingwood Church; pastors of that Church occupying the field
baptizing the converts, who are supposed to have united there. The
constituents numbered thirteen. In 1839, a spacious meeting house
was built. Before this worship was in private houses and barns and
groves as the seasons permitted. Among the members of the Church
was Nathan Terribery. Those who knew the men and women of these
earlier times will be surprised that so large and costly a house of worship
was built. Mr. Terribery was one of the men who asked: "What is
necessary?" and measured his benefactions by the needs and not by
what he could spare, and who never limited himself by other than the
needs. The New Hampton (Junction) Church, a colony from Bethlehem
Church had a meeting house paid for, ready for its use, and Deacon
Terribery was chairman of the committee that built it. Mr. Barrass,
as missionary and as pastor, was nineteen years in this field, giving
most of his time to Bethlehem Church. Under his administration,
the Church had grown from thirteen members to one hundred; had built
two houses of worship and paid for them. Resigning in March, 1850,
he was at once followed by E. M. Barker, 1850-53; J. J. Barker, 1853-58;
William Archer, 1858-63; George Young, 1863-67; H. Wescott, 1867-72.
In June, 1868, nineteen members were dismissed to form New
Hampton (Junction) Church. Had these remained in the mother
Church, one pastor would have sufficed for the whole field. Twenty-
86 NEW JERSEY BAPTIST HISTORY
four members, including the pastor, Mr. Wescott, were dismissed in
1872 to organize the Clinton Church. The going out of these colonies
was a serious loss to Bethlehem Church. Clinton especially, being near
by and the town a growing place, while the house of the Bethlehem
Church was in a lonely rural neighborhood and but for a legacy condi-
tioned upon maintaining worship in the original Church edifice, the
Bethlehem Church would have been removed to either Clinton or to
Pattonburg, a chapel having been built in the last-named place, where
nearly all the services are held. Mr. J. W. Porter, a student, minister-
ed at Bethlehem in 1874. T. C. Young became pastor in April 1876-77;
A. B. Still, 1878-86; L. Myers, 1886-88; J. H. Hyatt, 1888-96; M. M.
Fogg, 1896-99, dying while at his work. Mrs. Kilgore gave a lot for a
parsonage and a pastor's home was built under Rev. T. C. Young's
pastoral care. Rev. A. B. Still had a joint pastorate with Hampton
Junction Church till 1882 and his memory is recalled with pleasure.
Mr. Still and Mr. Hyatt were pastors each about eight years. Two
colonies have gone from Bethlehem, Hampton Junction and Clinton.
The church has had twelve pastors, the first of whom held the
office for thirteen years. It has had two houses of worship and a
chapel. The pastor resides in the parsonage beside the church over a
mile from Pattenburg. There is no prospect of a large membership.
With an increase of population, it might grow in strength and force
and be a source of spiritual power in a wide section.
New Hampton, Hampton Junction, Central Baptist Junction are
the several names which the Baptist church at the Junction, Hunterdon
county, has been known by. Earliest it was know as a "branch of the
Bethlehem Baptist Church," where Pastors Barrass, Barker and others
maintained a mission station. Deacon Terriberry lived near the Junc-
tion and no doubt was the means of the building of the meeting house
there in 1852. He was a constituent of the Junction Church formed in
1868 wiih nineteen members. As yet the young Church could not sustain
itself and the mother Church divided the ser\aces of its pastors with it
for more than thirteen years and was cheerfully consented to by Pastors
Still, Young and Wescott, and Pastor G. F. Hendrickson, of Port Murray
supplemented their work for months. Strength was thus gained and in
April, 1882, Rev. John Moody became pastor. A work of grace was
enjoyed under his labors. Within two years, Mr. Moody was called
away and, in 1884, Rev. Willliam A. Smith entered on the pastorate of
both the Junction and the Washington Churches, four miles apart.
Mr. Smith was active in his two-fold service. He devoted special
attention to Washington, where as yet a house of worship was to be
erected. Mr. Smith closed his work at the Junction in 1889. Rev. G.
JUNCTION AND^CLINTON 87
W. Everitt followed, and in February, 1891, a beautiful house of worship
was dedicated. Mr. Everitt had a very useful pastorate. His enjoy-
ment of the new sanctuary was short. In December, 1892, both him-
self and companions were summoned in their early life to the reward of
the faithful on high. In May, 1893, Rev. L. A. Schnering entered the
pastorate and retired in February, 1895. His successor was H. M. B.
Dare, 1895-1902; Central Junction may become a large Church. Rail-
road centers have a changing population and their population depends
upon how long the railroad shops stay. These have now been removed
but it is a satisfaction to pastor and people to know that whatever hap-
pens to a locality. Divine truth is living seed and if it does not germinate
in one locality, it may in another. Aside from joint pastoral care with
Bethlehem and Washington, five pastors have served the Junction
Church, one of whom died while in office. Two houses of worship have
been built, one in 1852, the other in 1891.
Clinton Baptist Church originated from Bethlehem Church. There
is a dwelling house in Clinton occupied and owned by a member of the
Baptist Church, originally built for an Episcopal meeting house, it was
remodeled for a denominational school. One of the stockholders cher-
ished Baptist ideas of Bible teaching. Through his influence, Rev. E.
R. Hera, pastor of Cherry ville Baptist Church, was obtained for monthly
service. On one occasion, Mr. Hera gave Baptist views of truth and of
duty. The Pedo Baptist stockliolders took offense. On other occasions
they found no fault, content to hear the advocacy of doctrines they
also held. When Mr. Hera, came to his next appointment, the door
was locked and he was in the street. Such is pedoism: only our own
and us.
This outrage stirred the town. A few Christian Methodists opened
the Methodist Church edifice that day for Mr. Hera and the largest con-
gregation Mr. Hera had had gathered to see a man who preached his
convictions of truth, irrespective of place or hearers. It was not the
first and only time in which our Methodist brethren showed their love
of truth and honest convictions in the preacher under like circumstances.
Shut out from the only public hall in the town, Baptist meetings were
omitted for a time.
When Rev. Mr. Archer was pastor at Bethlehem, he preached in
Clinton in private houses. In the meantime, Mr. J. G. Leigh, the stock-
holder in the old building, of Baptist convictions and who had influenced
Mr. Hera to come and preach at Clinton, built a school house and em-
ployed teachers, causing the old parochial school to wither and die.
The building which had been an Episcopal meeting house and school
was sold and Mr. Leigh bought it so that the Baptists went back to the
88 NEW JERSEY BAPTIST HISTORY
place from which they had been locked out. An extensive revival broke
out in Bethlehem Church, the pastor of which lived at Clinton. In May,
1870, he baptized six residents of Clinton. Mr. G. T. Leigh may have
been one of them. Soon the organization of a Baptist Church in Clinton
arose. Mr. Leigh gave the lots for a Baptist Church edifice. The house
begun in the summer of 1871 and in March, 1872, thirty-seven disciples
constituted themselves a Baptist Church in the building from which they
had been expelled. At this meeting, Mr. Leigh was chosen one of the
deacons and also treasurer of the Church. Rev. H. Westcott, pastor at
Behtlehem Church, was one of the constituents and called to be pastor
at Clinton, entered at once upon his duties.
Their house of worship was dedicated in August, 1872. It was a
large and most fitting structure having cost ahnost eleven thousand dol-
lars, besides the value of the lots. The accomplishment of this result
may signify the part Mr. Leigh had in it. Mr. Wescott remained one
year. This was the second Baptist Church he originated, the former being
First Woodbury. He has ahvays been a most efficient helper of new and
weak Churches, having at his command private resources that enabled
him to serve Churches without consideration of a salary. Pastors fol-
lowing were: W. H. Sermer, 1873-77; G. B. Young, ^877-79; H. D.
Doolittle, 1879-1880. (At midnight he passed to the everlasting man
sions. Just before he died he called for Deacon Leigh and asked:
"Deacon, can't I lie just out yonder?" pointing to the Baptist ceme-
tery. There his body waits the resurrection of the just.); I. N. Hill,
1880-85; P. A. H. Kline, 1886-93 (The house of worship was enlarged,
the grounds improved, needful comforts for man and beast provided,
and best of all, the field which had been barren of spiritual returns, was
fruitful in converts and in growth. His resignation was accepted with
deepest regret.) ; E. E. Jones, 1893-96; E. J. Skevington, 1897 and is now,
1900, pastor.
Clinton has had eight pastors; one died; only Mr. Kline remained
eight years. There is every reasonable hope that the Clinton Church
will have growth and become a center of earnest Christian power.
The Hampton Junction Church in 1882 called to be its pastor Rev.
J. W. Moody. In the spring of 1883. he began an afternoon Lord's day
service in the school house, about a mile out of Washington. A
blessing attended the service. In April, 1883, thirteen were baptized.
It was resolved by the Junction Church, on May 20th, to form a Church
in Washington. An organization however did not take place until
October 22nd, 1883. Washington was distant from the Junction four
miles. Services were continued in Washington by Mr. Moody's suc-
cessor, Rev. W. A. Smith. The baptized converts united with the
WASHINGTON 89
Hampton Junction Church. Mr. Moody closed his labors at Hampton
Junction Church, Janaary 27th, 1884, and the Washington Church was
organized and was supplied by him nine months before his removal and
was its first pastor and one of the constitutents of the Washington church,
nineteen being the whole number. Already measures had been taken
to erect a house of worship. A lot had been bought and some materi-
als for a house of worship. At this juncture Pastor Moody accepted a
call to a distant field.
Rev. W. A. Smith was called to the pastorates of the Churches and
entered on his work in April, 188-4. The concern of chief moment was
the building of the Church edifice in Washington. The missionary
committee of the Association had talked over it, but as yet had done
nothing. That committee, in 1884, was re-organized. A new member
suggested that Cherry ville. New Brunswick and Flemington each give
five hundred dollars, and the other Churches of the Association made up
the balance of the cost of the house. The Senior Deacon of Cherry-
ville, H. Deats, indorsing his pastor's suggestion. The plan was approv-
ed and this action was an inspiration to the Churches of the Association.
The needed sum was promptly secured. Cherryville alone of the three
Churches paid the five hundred dollars. Mr. Smith was pastor at
Washington until 1895, having resigned at the Junction Church in 1889,
having been pastor of two Churches five years and of Washington Church
exclusively about six years. Rev. C. W. Haines was pastor, 1895-98.
Rev. E. A. Boom followed Mr. Haines, 1899, and is now (1900) pastor.
Four pastors have ministered to the Church. One house of worship
has been built and paid for.
CHAPTER VIII.
MANSFIELD, MONTANA, KNOWLTON
AND DELAWARE.
There is but little data of the churches of an early day which came
and are not; that if they did not illustrate the missionary convictions
and the real type of our Baptist ancestry, the veil of oblivion might
be dropped over them. It would not, however, be just to the men
and women who laid the foundations of our Baptist faith and have
Isuilt for us what we have of denominational life and of outcome.
Morgan Edwards gives what we have of the early life of Knowlton
church, stating that, "about 1754, two Baptist families, each a hus-
band and wife moved from Kingwood to the neighborhood." Soon
after their coming, another Baptist family from Kingwood moved to
that vicinity. These invited Baptist ministers to visit them. Their
pastor at Kingwood and Rev. H. Crossley of Mount Olive church
visited them. As a result of their labors, eight persons went to King-
wood and were baptized, uniting with that church. The date of the
deed of the land, on which their meeting house stood was August 9th,
1756. Their house of worship was built in 1763 and was distant five
miles from Roxbury (Mount Olive) Baptist church edifice, on a knoll
like a sugar loaf, the top of which was broken off. From this resem-
blance the church derived its name, "Knowlton." Knowlton became
extinct in 1800.
Rev. T. F. Clancy, an intelligent and cultured man, sent by the
Philadelphia Association to take charge of the Honeywell school, and
pastor of the Delaware church, writes in 1853: "About eight miles east
of the Delaware church formed in 1834, is an old grave yard, killed (?)
by a drunken minister, if tradition bears true testimony." The Del-
aware church was in Knowlton township, probably formed of descend-
ants of Knowlton church. Oxford, (now Montana) possibly had a
like origin. Mansfield also, had its beginning from Knowlton in 1786.
Kingwood, the eldest daughter of First Hopewell was pre-eminent
a missionary church and First Hopewell would have been, but for
antinomianism. Middletown is thus the ancestress of nearly all the
Baptist churches in Hunterdon, Warren and Sussex counties of New
Jersey. Thus Middletown, the senior Baptist church, south of Rhode
Island, through Cohansie, First Hopewell, and Hightstown is the
MANSFIELD 91
fountainhead of Baptists in North, Central and South Jersey. It is also
represented far South and West. It's only peer is Piscataway, the
fruitfulness of which is like to that of Middletown. The memory of
Obadiah Holmes, the virtual founder of Middleto%vn, is indeed blessed.
Rev. H. Crossley was the first pastor of Knowlton, for three years.
Elkana Holmes was pastor in 1775, and after him, Rev. D. Jayne, an
indefinite time. In 1785, Daniel Vaughan was ordained for the pas-
torate. With his charge, Morgan Edwards account of Knowlton
church closes January 2nd, 1790.
Morgan Edwards, under date of December 29th, 1789, says of
the early history of Mansfield, commonly written Mansfield wood
house, the name of the township in Sussex county, "they hold worship
in a private house, except when many come together. Then they meet
in Dr. Cummings's barn. The families are about twenty, whereof
twelve persons are baptized and in the communion." No meeting
house; no minister; no salary, and yet collect something considerable
to pay for ministerial visits. One of the first settlers of Mansfield was
Mr. Abraham Giles, a member of Knowlton church. He invited Rev.
Mr. Crossley, pastor of Knowlton, to preach at his house sometime
in 1763. This raised the curiosity of the few families who had made
settlements in the neighborhood. Mr. Crossley and others repeated
their visits and some of their hearers became very serious.
In 1770, Dr. Robert Cummings of Pennsylvania, settled in the
neighborhood. His wife was the daughter of Andrew Bray, Esq., and
a very sensible woman. He also encouraged ministers to come preach
at his house. The next who opened a door to Baptist preachers, was
a Dutch family named Beam, and it so happened that his daughters
were the first in these parts who received the baptism of repentance
for the remission of sins; viz., Elizabeth, Christianna and Susanna.
After them followed their father and mother, Jacob and Catharine.
Next followed the names thirteen. These persons on November 20th,
1786, were formed into a church by Rev. David Jayne. On November,
12th, 1788, twelve members went from hence to settle at Niagara and
took a preacher. Rev. William Haven, with them. The early preachers
at Mansfield have been named. Later, Mr. Cox preached af Mansfield,
once each month and received twelve bushels of wheat yearly for his
labors. * * * Qne minister, Thomas Jones, a Welshman, was
ordained by D. Jayne. Mr. Jones was a man of originalities. He
removed to the State of New York.
This record of Mansfield is very satisfactory. Since but for it, we
had not known of early Baptist planting there, nor of the part in it
of Knowlton. The First Mansfield church of 1786, is renewed by a
92 NEW JERSEY BAPTIST HISTORY
re-organization in 1841, as Point Murray by the Board of the New
Jersey Baptist State Convention. Missionaries Rev. WilUam Pollard
and Thomas Barrass both of Flemington Church were sent to these old
fields of Knowlton and Mansfield seventy and fifty years after the early
planting; each, Mansfield, now Pt. Murray; Oxford, now Montana, and
Delaware, were an out-growth of Knowlton, a legimate offspring of
Kingwood. In July, 1841, Rev. T. H. Cole, licensed by the Delaware
Church in 1840, and got astray spiritually but was recovered, visited
the places of his youth, doing the work of an evangelist. With four
others, three of them from Oxford (now Montana), in all five, reconsti-
tuted Mansfield Church (now Pt. Murray). Thus twice Mansfield
derived its life from the Old Knowlton; first from itself, next from
its lineal descendant and occupant of its original field and by one,
which Delaware church commissioned to preach.
In 1842, a house of worship was built in Point Murray and in 1894,
the name of the church was changed to that of the to-mi in which it
it was located. Mr. Cole was the first pastor; Rev. J. J. Carey became
pastor in 1848, and in 1852, Rev. Edward Barrass settled as pastor.
Successors were Rev. J. Timberman, 1858-60; J. K. Manning, 1864-67;
H. C. Putnam, William Humpstone and H. Wescott followed, each one
year; G. F. Hendrickson, 1873-77; T. C. Young, 1879-81 ; C. W. O. Nyce,
1882-86; C.L.Percy, 1887-90; G.F.Love, 1890-92; T.E.Vasser, Jr., 1893-
1900. Point Murray being on the canal, was a business center, where
boats received and discharged freight. Since 1841, sixteen pastors
have served the church. This is not an impeachment of their integrity.
Rather their going there is an instance of self denial and of devotion to
the best interests of humanity and of their purpose to do what they
could to bless and save them who are "ready to perish." A small
salary and an isolated location has doubtless shortened ministerial
service.
Originally, Montana was Oxford. Oxford and Delaware churches
were closely linked by their nearness to each other and by the labors
of the two brothers, Thomas and Edward Barrass. Delaware church
was in Knowlton township and Oxford was near by. Both were an
outgrowth of Knowlton. Thomas and Edward Barrass were much
like to the brothers, Thomas and John Teasdale, eminent for piety,
character and devotion to Baptist interests in North Jersey, these
with Zelotes Crenelle ought to be held in everlasting remembrance
among us for their work and worth. Mr. T. F. Clancy writes in 1853
of the Oxford church that it was constituted with nine members. The
church prospered under the missionary labors of the men whom the
State Convention sent into its field.
MONTANA 93
In 1842, a party claiming to be the Oxford church drew off, oppos-
ing all benevolent societies, Bible, Tract, Sunday-schools, missions
and seminaries, as being innovations on Baptist usages. Although a
small minority and the church clerk being one of them, they kept the
papers of the church, locked the meeting house door and denied access
to it, by the majority, whom they excluded as heretics. The church,
although assured of their power to dispossess these usurpers, chose to
build a new house of worship, which was dedicated in 1847, and to
leave the faction in the hands of God, protesting against thir action
and filling claims against the property. The faction is now reduced
to a very few. * * * Rev. Thomas Barrass who was pastor from
1831 to February, 1844, resigned. His brother Edward was "supply"
in 1846 and pastor in 1847 imtil 1850 and ministered to the church for
seven to nine years. Rev. Mr. Clancy preached once in four weeks for
Oxford church until April, 1855.
Soon after the division, about 1842, a majority of the evangelical
party formed the Franklin church. An antinomian faction went out
of Hamburg church in 1823, calling itself Franklin. It died of inanition.
But not succeeding the members at Franklin returned to Oxford.
After Mr. Clancy, Rev. Edward Barrass was recalled and had a second
charge of four years. Rev. J. Timberman was pastor in 1859. Rev.
William Pike served a year. Mr. J. K. Manning was called and was
ordained in November, 1862 and remained four years. Pastors follow-
ing were: S. L. Cox, 1868; J. J. Muir, 1868-70, being ordained in Aug-
ust, 1869. M. M. Finch was ordained for pastor in June, 1871. His
stay was only ten months. Rev. A. B. McGowan followed and re-
signed in 1875. Mr. C. Warwick was ordained in February, 1876.
Rev. S. G. Silliman, 1877-79; J. M. Scott, 1880-81; E. M. Lamb, 1882-90.
While pastor, the house of worship was repaired and improved. Rev.
E. A. Boom, 1896-97; S. L. Cox, 1898. W. E. Cooper was also pastor
about two years.
Seventeen pastors have ministered to the church. Two of them
have been recalled. Thomas Barrass was pastor thirteen years and
the two pastorates of his brother Edward, nearly equalled that of
Thomas. Montana is believed to have been formed of descendants
of Knowlton, constituted in 1763. Two meeting houses have been
built by the church. Small salary, mountainous country and secluded
section relieves pastors and people from the love of change. Railroads
laterly have relieved these hills of their seclusion. The people have
the same elements of character, intelligence and companionship that
characterize other American communities.
94 NEW JERSEY BAPTIST HISTORY
In 1821, the Board of the Pennsylvania Baptist State Convention
sent Rev. J. C. Hagan to labor in Sussex county, New Jersey. Mr.
Hagan remained two winters and was followed by Rev. J. Booth assisted
by Rev. Thomas Menton. * * * xhis action was induced by the
Honeywell school fund, which had been left to the Philadelphia Asso-
ciation. Mr. Honeywell is supposed to have left $20,000, to found
a school for the education of slaves and of the children of poor parents.
There was not a Baptist organization in New Jersey to which he could
give this legacy, when he made his will in 1773. (Minutes of Phila-
delphia Association, pages 181, 200, 326.) The supervision of this
school brought distinguished ministers of that Association to this
field. * * * "Isaac Stelle, Montany, Samuel Jones, J. Mathias,
who visited the school for thirty-six consecutive years, with only one
interruption," so writes Mr. T. F. Clancy sent by the Association to
be its principal. Three trustees were named in the will of Mr. Honey-
well: Isaac Stelle of Piscataway, Benjamin Miller of Scotch Plains,
and Samuel Jones of Philadelphia. Thus indicating his preference
for a New Jersey supervision.
In October, 1891, the trustees of the Philadelphia Association
reported money on hand: $1, 964. The total receipts of the Honeywell
School Fund amounted to $4,504.02. of which amount $4,100 was
received from matured loans of the city. There is a cash balance to
new account of $2,979.02, of which balance $2,600 awaits re-invest-
ment. Had Mr. Honeywell endowed Hopewell School, he would have
prevented the crime of its removal to Providence, Rhode Island, by
the "outsiders" of New Jersey.
When in 1830, the New Jersey Baptist State Convention had been
organized, its Board sent Rev. William Pollard to Sussex county, to
counteract the tendencies of our churches in North Jersey to anti-
nomianism. Later they sent the Barrass brothers, Thomas and
Edward, who with Zelotes Grenelle and the Teasdale brothers saved
the older churches from the wreck which befell many others. Thomas
Barrass was the first pastor of Delaware church and was followed by
his brother Edward, under whom the house of worehip was begun in
in 1838. The succession of pastors was; J. R. Morris, 1841; J. R.
Curran, 1842-45; Thomas Teasdale, 1845-47; T. F. Clancy, 1849-53.
Mr. Clancy was sent by the trustees from Frankford, Penna., to be
principal of the Honeywell School. He became pastor of the Dela-
ware church and was ordained there. He wrote histories of the origin
and growth of many Baptist churches in North Jersey. A. Harris,
1854; William M. Jones, 1859, and C. E. Cord, one year. In 1853,
the membership was sixty. They had a good brick meeting house.
MONTANA 95
Twenty-five were added by baptism in one year and in 1856, a deacon's
widow, Mrs. Aten, canceled all of their debts. Not reporting to the
Association for many years, a committee was sent to inquire their
state. The committee reported in 1870, advising that the name be
omitted from the list of churches. The report was adopted.
Antinomianism is supposed. The intense hyper-Calvinistic ideas
of the day had made way for it. The denomination was almost uni-
versally and vitally impaired in efficiency in New Jersey for half a
century. The organization of the New Jersey Baptist State Con-
vention was providential. Under the leadership of Pastor Webb of
New Brunswick and Morgan J. Rheese of First Trenton, the words of
Caesar after Pompeii, are fitting: "Vini, visi, vici."
Rev. T. F. Clancy of Sussex county wrote an account of Montana
(Oxford) church in 1853. Oxford and Delaware churches were linked
together by their nearness to each other and by the labors of the two
brothers, Thomas and Edward Barrass. The Oxford church
prospered under missionary labor and numbered eighty members. In
1842, temperance and missionary questions awakened very special
interest. In the fifties Rev. Mr. Clancy for a time preached once in
four weeks for Oxford until April, 1855. The period of Mr. Clancy's
ministry was probably short.
9^
(•ii.\ni:i: i\.
ri,i:Mi\(i'ix)N. SANDY miKiK. wkimsvii.i.i; wn cnKinn'
VIII 1
Tho Flotjunirton llnptiMi cliurrli ih a {lauitht«;r of «hr KinffwcKxl
rhurrh. Kroin 17<VI. I)avi«l SiilUm. N. CUtx, (J. A. Hunt fiml Jnmm
Mc!,:uij:hlin. c<ncl» jKudor of KiiijiwcKKl church, mmnl,ain«><l regular
;»p|xtiniM(i'nt.H in Mcminglon. Mr. Sullon, ctf KinKwiKxl, l»y hin
pnv»clnnR in Kli'mi?»jrton, doulillctut irillticnccd Thonin^ l-<»wry ami
.l.iinc.t I'.ilily in \lt\ii, to Riv(> (lie (troiind oit which to Innid a hnptini
mctMinn ho»i!«<». Next year. 17<M\. Mr. Sutton i«'cun><l th«> t-nction of
the hoiiJ«» an<l in the n«'nrly twenty ycnrn of hi* clinrsfp «»t KinffwocKi.
prcnchctl in it. Morgan Kdwartl« ch^Mcrilxw Mr. Sutton. "He haw oft(>n
heen compared to Nathaniel, of whom it w.'u* tuiid: 'Then> wax no (Oiilc
in him.' " Mr. Sutton w:w i>!»i«tor of a wealthy church and of a willing
people.
The pa!«t«)rate of Mr. Sutton at KingwtKHl wa« a npi'cial Providpncc
for Baptist intenwtj*. He wa« the right man in the right place, not
only to anticipate the future, hut nn nuich to contnjl tho influi-nc*'*!
and mean« of his time to mouhl that future. The unprt*tentious houne,
the building of which he ko quickly accompliHluHl han had triple utum.
It wns a »«mctu.ary of pniiw sun! prayer. It wa« alw) the sanctuary
of our sick and wountled sohlien* in the American Revolution; again
it l>ec4uno "a houHc of prayer" !in<l of m««»««tg«'« of life to other nicit and
woun«le<l one.s. Nor yet w.'u< it*< miction done, heing a lr)ng linn- hom«!
.and center when'in wa*« <leveIop«*d a church which waK :u» antidote
to the falsities of its ,ancei<try. which cherishetl the faith of the early
disciples .and of Haptist^s in these later time«<, a church that is a npring
whenc»» living waters flow for "the healing of the n.ationjt," Would then?
have l)een a Baptist church in Klemington, so early, entwining it* rootn
about the early settlerx and a foundation of social order and piety, had
Mr. Sutton failed to compn-hend the future?
In the interim of the defection of Mr. Cox from evangelical tnith, to
the coming of Mr. Hunt to Kingwoo<l, Kev. Mr. Kwing of Finfl Hop«»well
pre.achiHl in Flemington once in four weeks. B.istor Hunt s«'ttle<l at
KingwjxxJ in October. 170.5, thre«» years before the Flemington church
w.an formed. He engaged to devote one third of his labom in Heming-
ton. The meeting house in FlemingtOD "wa« almoMt in ruiiui." In
KINGWOOD AND FLEMINGTON 97
the Cox episode it was unused and neglected. It was repaired and
Mr. Hunt baptized six converts. These with ten dismissed from
Kingwood were constituted the Flemington church in 1798. Mr.
Hunt ministered at Flemington till 1 803, after that he limited himself to
Kingwood, untU his resignation. Mr. McLaughlin followed Mr. Hunt
at Kingwood. He agreed to divide his labors between the two churches,
preaching in either alternately and yet Kingwood wag one of the
wealthiest Baptist churches in the country. Amply able to command
the entire time of a pastor and thus at the sacrifice to itself of its own
needs gave a generous motherly care to its daughter.
Mr. McLaughlin became pastor at Kingwood in 1808, serving
both churches till 1811, when he followed Mr. Hunt's example and
limited himself to Kingwood. Nearby pastors "supplied" Flemington,
as the church could secure them until April, 1812, when Mr. C. Bart-
olette "supplied" the church for a year. On May 1st, 1813, he was
ordained and remained as "supply" for two years and in April, 1814,
settled as pastor.
There are events which mark an era. Pastor Bartolette's coming
to Flemington was one such. He was a wise man and prudent, an
able preacher, a good pastor and like to his Divine Master, "went about
doing good." Under his efficient labors, the church grew in strength
and in number. His pastorate of thirty-four years, was fuD of the
tokens of Divine favor. Coming to the church when it was weak,
numbering but eighty members, at his resignation in 1846, it was
flourishing and numbered three hundred members. More than four
hundred had been baptized by him into the church. His salary in 1812,
was two hundred dollars; at the latter part of his charge it was increased
to four hundred dollars. This however, was not the measure of the
pastors' income, since it was a universal custom in our churches in those
days, to share with the pastor, various supplies to the families, the
furniture, the bam, the wood and the poultry yard, which the writer
knows, exceeded the nominal salary many hundreds of dollars and
relieved all anxiety for old age. Mr. Bartolette left the church one of
the most efficient Baptist churches in the State. He was an evangelical
preacher, a high toned Cahdnist, impressing his hearers with a sense of
the Divine Sovereignty and of mankind's reprobacy. Some feared that
he might launch into the "Dead Sea" of Antinomianism. But he was
more of a Christian than a doctrinarian, nor ever overlooked the fact,
that the condition of faith in atoning blood implied responsibility as
well as obligation. It is a tmeism, that Calvinistic pastors build up
strong, numerous, abiding and independent churches. Presbyterian-
ism is an instance. History verifies Bancroft's statement, that
98 NEW JERSEY BAPTIST HISTORY
Calvinism is the fountain source of missions and of the mighty agencies
which bless humanity and gives to Christianity its aggressiveness^
Pastor Bartolette was a missionary pastor.
At Sandy Ridge, a meeting house was built in 1817 and a church
organized in 1818, where he preached half of the time till March, 1832.
In 1836, a large and substantial house of worship was built in Fleming-
ton. In that year also, a church was formed at Wertsville. An exten-
sive work of grace was enjoyed in 1838. First Hopewell and King-
wood, the eldest daughter of First Hopewell, were missionary churches
until the cancer of Antinomianism developed in Kingwood in 1831-5.
The former, though deteriorating by the process of self-absorption,
is still living because of her former spirituality and wealth. King-
wood has a "name to live" but is dead. Baptisttown however, con-
stituted of its evangelical element is its substitute in Kingwood. Flem-
ington church is the fourth generation from Middletown, the succession
being Flemington, Kingwood, First Hopewell and Middletown. Five
were licensed to preach in the pastorate of Mr. Bartolette. Three
were ordained upon the call of Flemington church. Of these, were
the two brothers, Thomas and Edward Barrass. They labored and
suffered in destitute places and served needy churches; that but for
such men, would have been wholly destitute. Another of the three
ordained at Flemington was William Pollard.
All of them were earnest, able preachers and had an enviable record
among ministers and churches. Usually our early ministers were
men who travelled far and near; often were hungry and poorly clothed,
choosing sacrifice and hardship, rather than leaving a call unanswered,
or an opportunity for service unmet. Then and now. New Jersey has
had and has, noble, devoted men who delight in sacrifice for the privi-
lege of service. Thus also, they are everywhere; whose whole purpose
in li^dng is, likeness to the Divine One, who "gave himself for us."
Mr. Bartolette spent the evening of his days among the people to whom
he had ministered. Their love clung to him as a mantle. He died in
1852, sixty-eight years old. He had only one settlement as pastor.
Rev. C. W. Mulford having been called to be pastor, entered on
his official duties in the fall of 1846. Mr. Mulford was quite unlike
his predecessor. Mr. Bartolette was a sedate man both in the pulpit
and in social life. Mr. Mulford was an animated preacher, genial in
social life. His charge was cut short by a bronchial affection, to about
three years, which issued in his death. Rev. L. G. Beck followed Mr.
Mulford in 1849 and resigned at the end of eighteen months. Mr.
Beck was persistent and the church very much against its wishes,
FLEMINGTON 99
yielded. While pastor, thirty-nine members were dismissed who with
ten from Kingwood and one from Bethlehem were constituted the
Cherryville church.
The same year in which Mr. Beck closed his work in Flemington,
1851, Rev. Thomas Swain was called to be pastor and immediately
entered the pastoral office. He remained sixteen years, closing his
charge in April, 1867. In Mr. Swain's charge two were licensed and
ten members were dismissed to unite with seventy-eight others, in the
constitution of a church at Croton. Three churches have sprung
directly from Flemington, Sandy Ridge in 1818, Wertsville, 1836;
Cherryville 1849. At both Croton and Ringoes however, Flemington
gave efficient aid to assure the maintenance of these bodies. It is
due to Cherryville church to say that she contributed annually for
many years to sustain the pastor at Croton. It is also fitting to credit
the Flemington church for making up any lack of local mission work,
with large benevolent offerings to send the Gospel to far off regions,
correcting thus, a misapprehension of a people responsive to the needs
of the needy.
Rev. E. A. Wood succeeded Mr. Swain. He began his pastorate
December 1st, 1868. The new house of worship begun previous to
the settlement of Pastor Wood, was dedicated in 1868. Mr. Wood
gave up his pastorate at Flemington in the summer of 1872. A few
weeks after Rev. T. E. Vasser entered upon the pastorate and con-
tinued eight years resigning in 1880. Several months passed; when
Rev. F. L. Chapell began his pastoral care in May, 1881, remaining
till July, 1889. On April 1st, 1890, Rev. J. E. Sagebeer settled as pas-
tor and resigned to close his pastorate in 1898, when Rev. L. D. Temple
settled as pastor and was in charge in 1900.
Some have held that if Flemington had compassed herself with
Baptist churches and developed them as she could have done Flemington
would have been a stronger body than it is. This is true of other Bap-
tist churches formed before and since 1700. Solomon truly said:
"There is that scatteth and yet increaseth; and there is that withholdeth
more than is meet, but it tendeth to poverty." However, pastor and
church are the best judges of localities and of the wisdom of planting
new interests. Most worthy and memorable men have come out of
Flemington church who were licensed to preach. Among them were
Thomas and Edward Barrass, brothers, and William Pollard. These
were both licensed and ordained at Flemington. They were able
preachers and could command and hold large congregations. Usually
they expended their strength in behalf of small and dependent churches
100 NEW JERSEY BAPTIST HISTORY
or sought out fields which but for them would have been left unculti-
vated. Exclusive of Mr. Hunt and of Mr. McLaughlin, the church
has had nine pastors, one of whom held his trust for about thirty-four
years.
Three houses of worship have been in use by the church; one
built under the ministry of Mr. Sutton, 1766. Another in 1836, under
Mr. Bartolette's pastorate and a third in 1867-8, and a vacant pulpit.
The first was in use seventy-one years; the second, thirty-two years.
The third is now in use and is one of the largest and in its appointments,
one of the best Baptist houses in the State. Several members have
been licensed to preach, certainly as many as seven, perhaps others.
More than one thousand converts have been baptized into the fellow-
ship of the church and in 1900, the membership was within a fraction,
five hundred.
Reference to churches an outgro^^th of Flemington, must include
allusion to Rev. C. Bartolette, pastor of Flemington church. Soon
after his settlement, he distributed his labor in the adjoining sections
of which the church was a center. The vicinities of Sandy Ridge
shared largely in them. On the Lord's Day in summer, he preached
in the homes of the people. In winter, on week evenings. These
ministries had fruit and on the 24th of October, 1818, nineteen disciples
constituted themselves the Sandy Ridge Baptist church. The Divine
blessing abode upon the church in 1819. In that year began alternate
preaching between Flemington and Sandy Ridge and continued for
thirteen years and till the increase at Flemington demanded Mr. Bart-
olette's entire time.
Upon the retirement of the pastor from Sandy Ridge, Rev. J.
Wright settled there. Prosperity marked the j'ears, 1833, 1839 and
1840. Pastor Wright, after a useful and joyous pastorate of more
than ten years, resigned. Rev. George Young entered on pastoral
duties in the spring of 1843, remaining three and more years, having
continuous prosperity. After Mr. Young followed Rev. J. E. Rue,
1847-1850. In this time ground was bought and a parsonage built.
Rev. J. J. Baker succeeded for nearly five years, 1850-54. Mr. Baker
had a useful and happy charge. Rev. J. Timberman was pastor,
1854-57. For nine years from 1858 to 1867, Rev. S. Sproul ministered
to the church. 1858, 1860 and 1862 were special seasons of spiritual
harvesting. At a mission station in Stockton, north of Sandy Ridge,
on the river Delaware, a substantial meeting house was built, to which
a colony was sent in 1868. The Sandy Ridge church built a large,
stone house of worship in 1866. The old house erected in 1817 had
been outgrown and was entirely too small to accommodate the con-
SANDY RIDGE 101
gregation. It was not dedicated, however, until a few weeks after
the former pastor, George Young's second pastorate had begun.
The pastoral charge of Rev. S. Sproul was an era of attainment
both at home and abroad. Its longer continuance in contrast with
other short pastorates, had much to do with its efficiency. The man
himself, Mr. Sproul, must not be left out of the accounting. Events
show that pastors come into the right place at the right time and have
specialties in their ministerial career, which are exceptional to them-
selves and to the churches they serve. Pastor Sproul, judging by the
fruits of his labors had such an experience at Sandy Ridge. A period
of "supplies" continued till the second settlement of Rev. George
Young, beginning anew in November, 1867, and in the same month
the new house of worship was dedicated. Pastor Young resigned in
January, 1872, "supplying" the church for some time after, however.
Rev. B. R. Black was pastor 1873-76. A. W. Peck was pastor for
a little while.
In the spring of 1878, Rev. George Young held the pastoral office
for the third time and remained two years; the welfare of the church
was much improved in these years. Rev. M. B. Lanning followed
1881-5. His service was helpful in all respects. Stockton church
united with the mother church, in a joint pastorate under Rev. A.
Cauldwell. Churches, in small villages and rural districts are quite
sensitive to financial changes in commercial centers, also the tendency
of young people and of capital to the cities seriously impairs their
strength. Some such, once the stay of the denomination, have been
reduced by this current abroad to weakness. Mr. Cauldwell resigned
in the spring of 1888. Destitute of pastoral care until 1890, needed
repairs on^the church edifice and on the parsonage were made in the
interim.
Rev. G. H. Larison, M. D., became pastor in 1890, being pastor
also at Rlngoes, preaching at Sandy Ridge in the afternoon and at
Ringoes, morning and evening. While in the midst of a work of grace,
he died in 1892, as a result of his intense overwork. (See history of
Ringoes for an account of his wonderful labors.) A wonderful man!
As "supply," Rev. C. A. Mott ministered at Sandy Ridge from 1894 to
May, 1897, when Rev. W. G. Robinson settled and is now (1900) pastor.
Sandy Ridge has had sixteen pastors. Three of which have been
joint pastorates with other churches and one of them has been three
times in charge of the church and another died and closed his ministry
on earth. A goodly number have been licensed to preach, Messrs.
C. E. and W. V. Wilson, brothers, W. E. Lock, A. Ammermen, E. C.
Romine, and the brothers, Judge J. and J. C. Buchanan, but for the
102 NEW JERSEY BAPTIST HISTORY
removal of their father from Sandy Ridge, would have been in the
number of men of mark from the church.
Education and schools had a place in the plans of these people.
One of them, Robert Rittenhouse, founded a Manual Labor School
in 1831 in his own home, which involved his entire "means." Later
he bought a more satisfactory property and widened his work. Pro-
fessors were engaged and the school only closed when Mr. Rittenliouse
had exhausted his private resources. (On education, a more complete
account of this school which is given by Rev. W. V. Wilson, one of
its early students.) This is wa.s one of the eight schools that gave New
Jersey pre-eminence in the colonies and the states, both as to their
early origin and their foremost place in the schools of the land and adds
to the folly of the removal of Hopewell school to Rhode Island from its
natural and proper home. The two schools, at Bridgeton and Hights-
town are not included in these eight. Under the Divine hand, strength
and power are developed from a source which men judge of little worth.
Thus Sandy Ridge, a plain people, isolated from the centers of busy
life, send out men whom God honors with the largest usefulness.
Their unworldliness was told to the writer by a venerable woman,
once a member of the church, now nearly a hundred years since, and
said: "It was customary for mothers to bring their infants to church
and rocking chairs to church and other needful things of infanthood
and exercise the needful offices of maternity." Although primitive,
these Godly women trained giants to bless the world. Two houses of
worship have served the church. One built in 1817, another built in
1866, corresponding in size to the large growth of the church. A
third was built at Stockton, a mission station, whither the church
sent a colony of forty-five members to organize a church.
Rev. Messrs. Joseph Right, J. J. Baker, A. W. Wigg and A. Arm-
strong are tenderly remembered as having done mission work in Stock-
ton long before a Baptist church was established there. By the
persistent efforts of Rev. S. Sproul of Sandy Ridge, a house of worship
was built in Stockton and dedicated in 1861. Messrs. Bartle and A.
Van Sycle gave lots for the building. Pastor Sproul preached at
Stockton on alternate Lord's Day afternoons. In 1865, Baptists in
Stockton had increased and agreed to organize a church. Letters
were given to forty-five and on January, 27, 1866, formed a Baptist
church. Continuous meetings were held at the time and many persons
were converted. Rev. C. E. Cordo became pastor in March, 1866,
and gathered the harvest and closed his labors at Stockton in July
1867. Mr. J. S. Hutton was ordained for pastor ending his charge of
three years in September 1871. In 1868, Deacon Wilson of Sandy
STOCKTON AND WERTSVILLE 103
Ridge, (father of C. E. and Wm. V. Wilson) bought a lot and gave it
to the Stockton church for a parsonage and soon after the parsonage
was built. The succession of pastors was: A. Cauldwell, 1871-75;
B. F. Robb, ordained October 1875-79; Mr. Noecker ordained 1879.
Pastor A. Cauldwell returned to his old charge in 1882-88. Its last
two years was a joint pastorate at Sandy Ridge. C. W. O. Nyce, 1890;
J. Huffnagle, 1890-92. "Stated supplies" served the church for seven
years to May 1899. In that year, Rev. E. E. Krauss entered the
pastorate, and was pastor in 1900. Mission work had begun con-
temporaneously in Stockton and in Frenchtown along in 1850-59.
Both of them were manufacturing towns on the Delaware river.
The churches and the houses of worship were undertaken in the same
years. Churches, in manufacturing places are subject to the financial
conditions of the market and to a changing and often, to a transient
population, and if they do not have an endowment in financial crises,
the pastor is the chief burden bearer. Straits of a reduced salary
often compel pastors to change when they ought not to. A wife
overborn with hardships of economizing, children deprived of an
education which educated parents know the value of is a compulsion
in the Divine instruction of I. Timothy, 5:8.
Stockton has had eight pastors, one of whom held the office twice
and was part of the time joint pastor of the mother church. The
house of worship built under Mr. Sproul in 1861, of Sandy Ridge, is
still in use. The outlook of the church for growth and large mem-
bership is not brilliant, owing to a limited field and to being encom-
passed by older and influential Baptist churches.
The constituency of Wertsville church was from Flemington
church. Its origin was unique, much like that of Ledge wood and
wholly -nithout action by the maternal church. On March 1, 1834,
a meeting was called at the school house of those favorable to the
building of a Baptist house of worship in Wertsville. Baptists who
eventuaUy formed the Baptist church, numbered only eight persons.
Although the number was small, it included men and women of
generous ideas and plans. Having discussed the matter, the meeting
adjourned to the 22nd inst., when final action was taken and articles
of association were adopted, one of which read: "When a church
shall have been constituted at said meeting house upon the doctrines
and principles usually held and practiced by Baptist churches; then
said church shall have the free use of the house and all other property
pertaining thereto." Article 2 provided: "The name shall never be
changed to any other denomination." These Baptists knew what
they wanted and that the thing wanted be made sure. James Servis
104 NEW JERSEY BAPTIST HISTORY
and Betsey Hoagland gave one acre of land as the site for the meeting
house and burying ground forever." A house 40x48 was built of
stone on this lot. A large house for eight people to erect for their
use. They must have had in mind the saying, "Still there is room."
We have no further account of this church edifice.
But on October 1836, a council recognized these eight persons as
a Baptist church. Their names were N. O. Durham and Mary, Malon
Higgins and Ann, Abraham S. Van Doren, Abraham Larison, Mary
Carr and Elizabeth Young, four men and four women. Rev. William
Pollard was their beloved pastor for the next three years. Enfeebled
with sickness while pastor, he died on November 30th, 1839. The
church under his labors had grown to be a strong and numerous body.
On the Lord's Day, after the recognition of the church, a husband
and wife were baptized. Rev. William Pollard became pastor and
though quite infirm, remained three years and died on November 30th,
1839. Under his labors the church grew to be a strong and numerous
body: Other pastors were: J. Spencer, 1840-41; J. Wright, having
a joint pastorate with Sandy Ridge from 1842 and after at Wertsville
only till 1849; Eph'm Sheppard, 1849-56; George Young, 1856-7; Sam-
uel Cox, ordained June 10th, 1858-60; J. Beldon, 1861-65; then two
years of supphes; S. Seigfried, 1867-69; J. Wright, second charge,
1869-73; suffered a long illness in 1873, aged seventy-seven years.
J. M. Helsley, 1877-78; H. A. Chapman, 1882-89, had a season of
revival. Mr. Chapman was an art and mechanical genius. The
house was transformed under his oversight and by his hand, passing
description in originality and beauty. Mr. Chapman completed the
reconstruction without cost to the church. The small salary did not
retain Mr. Chapman. Nor did the Mission Board appropriate the
necessary funds for his support. Managers of missions err, as do
men in their private affairs. After nearly two years from Mr. Chap-
man's going away, G. W. Leonard settled as pastor in 1891-93. Then
was a period of "supplies" for five years, and the Rev. J. H. Denning
settled and retired in 1899. Mr. H. W. Moore, a student ministered for
some time. The Church has but the one house built, 1834-36, which
was renewed by Mr. Chapman.
There have been sixteen pastors and long intervals of "supplies."
One pastor has died, another has retired in his old age and he had l)een
pastor twice. Wertsville is a rural church and the nearby Flemington
is attractive, being large and influential.
Cherryville is about four miles from Flemington and is on the hills.
A fact that removes it far off. The church was organized with forty-
nine members, of them nine were from Kingwood, one from Bethlehem,
CHERRYVILLE 105
and thirty-nine from Flemington. On October 2nd, 1849, Baptists
met in the home of one of their members; adopted articles of faith,
and covenant and organized themselves into a Baptist Church. The
Church located itself in the village, the name of which it bears.
The Board of the Baptist State Convention had sent a missionary
on the field: Rev. E.R. Hera. Pastor Bartolette and the Barrass brothers,
also of the Flemington Church, had long since been preaching in these
various localities. Mr. Hera began his work in April, 1849, and in the
next October the Cherryville Church was constituted. Of natural loca-
tions, Cherryville was nearest to Flemington. Two miles West was
more central, but the largest nucleous of members was in Cherryville.
Mr. Hera was the first pastor in 1850 and continued until July, 1853,
having been on the field four years. "Supplies" served the church till
July, 1854.
In 1850, a good meeting house was built on the lot given by David
Everitt. The location was out of the way on a beautiful knowl, suitable
for a cemetery for the dead, but not for a site for a living church. When,
in 1881-2, the house was remodeled, the pastor used every reasonable
influence to remove the house to where it ought to have first been put,
on the corner lot at the foot of the hill, among the homes of the village.
But it was objected, "then we will have to move the horse sheds!"
Mr. Hera had a useful pastorate. The church was in entire accord
and free from debt. Mr. B. Stelle became pastor in July, 1854. He
won a large place in the love of his people and in the midst of usefulness
was summoned to his reward on high in August, 1864. Within a few
months Rev. W. D. Hires took charge of the church. He resigned in
1867. As in other of his pastorates, Mr. Hires left the impress of him-
self on the church. An inspirer of men and women to attain to the
highest aims. The church made a great advance under his labors.
In 1867, Rev. William Humpstone was pastor both at Cherryville and
Croton. His stay was only ten months. Limited in mental quality
and lacking culture, he was the opposite of his predecessor. Then, as
now, culture is valued by all. Mr. Humpstone was a good man,
thoroughly earnest and had many tokens of divine blessing on his
labors.
"Supplies" ministered to the people till April, 1869, when Pi,ev. E.
S. Lear entered the pastoral office. Before his settlement a parsonage
was bought and paid for. Cherryville had very ample financial re-
sources. Rev. C. E. Young occupied the pastorate more than five
years. Most unexpectedly death changed the scene of his service from
earth to heaven, in August, 1876. Mr. Young was greatly beloved. A
career of expanding usefulness and of the fairest hopes was strangely
106 NEW JERSEY BAPTIST HISTORY
and suddenly cut off in his youth. First as "supply" and then as pastor,
Rev. M. B. Laning served the church four years and more.
His successor was Rev. T. S. Griffiths who settled in 1881 and
resigned in 1885, but supplied the pulpit from November till the next
spring. Pastor Griffiths accepted the call only upon the personal so-
licitation of the senior deacon, H. Deats, when he said: "The call is
unanimous and if you do not come, I do not know what the result will
be to the church." There had been serious disagreements previously.
Also, upon the condition that the meeting house be renovated. Before
accepting the call a church meeting was held, and Mr. Griffiths was pres-
ent. It was decided to expend four thousand dollars for improvements
of the house of worship, and the amount was subscribed within half an
hour. The senior deacon, H. Deats, saying, as was his want, "Brethren,
I will take my corner." Later plans involved an outlay of about eight
thousand dollars. The entire cost of the rebuilding was paid before the
house was reopened. It was one of the most beautiful, attractive and
convenient country meeting houses in the State. Of the old edifice,
nothing was retained except the frame and the floor, and additions were
made to the front for a steeple and to the rear for a baptismal and social
meetings. In 1887, Mr. Griffiths learned that a new parsonage was not
begun and meeting Mr. Deats entreated him to see that it was begun
at once and before he died. He did so. But he died before it was
completed. Early in 1886, Pastor W. F. Smith settled and remained
till April, 1890, Rev. I. D. Mallery followed in February, 1891, to
1897. In August, 1897, Rev. A. E. Finn became pastor and is now
(1900) pastor.
The church has had eleven pastors, two of whom died and thus
closed their pastoral career. The longest term was ten years. The
shortest ten months. Two of the pastors had joint pastorates with
Croton church. While Cherryville has not sent out colonies, it has
given largely and for many years, to aid Croton to sustain a pastor.
Other churches in Hunterdon and in Warren counties have also been
cared for by Cherryville church. Deacon H. Deats was a constant
helper. The house at Washington, N. J., lingered for years. But
when Mr. Deats and Cherryville took hold of it, the house was soon
completed. On one Lord's Day morning, five hundred dollars were
raised for the building at Washington by Cherryville church.
CHAPTER X.
SECOND HOPEWELL, LAMBERTVILLE AND RINGOES.
Second Hopewell sprang from First Hopewell when First Hope-
well was a missionary church and was organized in 1803, (page 319,
Minutes of Philadelphia Association, October, 1803.) with a member-
ship of twenty-eight. In 1804, it had twenty-three additions by
baptism. Twelve years went by, before a pastor ministered to it.
First Hopewell pastor supplied it. Second Hopewell was a constituent
of the New Jersey Association formed in 1811. In 1815, Rev. William
E. Ashton was the first pastor for one year.
Glimpses behind the curtain show that people were as hard to
please then, as now, and as ready to take offense as in our days. Pas-
tors were as much as now, persons on whom the disgruntled vented
their displeasure. Human nature is the same, whether it is Noah,
Christ or Spurgeon, who preaches. The succession of pastors was,
A. Hastmgs, 1816-21; J. H. Kennard, 1822-24; could have staid till he
died, but Zion's King had other use for him in the city where he min-
istered many years in its tenth church. Samuel Trott, 1827-30. An
antinomian, his influence determined the withdrawal of the church
from the Baptist faith and plunged it into antinomianism, also upon
the venerable and infirm pastor of First Hopewell. Mr. Boggs, who
also with his church lost their footing on the grace of salvation and
were swept into the antinomian bog. S. Trott was pastor of Second
Hopewell in 1829 and C. Suydam in 1832. In 1835 the Association
referred the letters of First and Second Hopewell to Brethren Wright
and Stites. Their report was adopted and agreeable there to. (See
Minutes of 1835, page 3, item 26,) "the names of said churches were
dropped from our minutes." Second Hopewell lingered the life of
a weakling.
Outside of its locality (Harbourton) it is spoken of as "dead."
Pastors of First Hopewell (living on its original vitality) preach at
Kingwood and Second Hopewell, keeping up a nominal existence.
Strange it is, but Second Hopewell has an active Christian offshoot,
Lambertville, which while it does not repudiate its maternity, does
not glory in it. Under the Christian influences at Lambertville, the
Baptist church there was saved from the wreck that overtook First
108 NEW JERSEY BAPTIST HISTORY
and Second Hopewell. Second Hopewell located at Harbourton and
there was the opened grave and the coffined tenant, which the daugh-
ter prays that it might have a "resurrection unto life."
While J. H. Kennard was pastor of Second Hopewell (Harbourton,
near Lambertville,) in 1822-24, he occasionally preached in Lambert-
ville at the home of Phillip Marshall and of William Garrison, mem-
bers of Second Hopewell church. Other Baptist ministers, also
preached at the houses of other Baptists living in Lambertville. Sandy
Ridge was more accessible from Lambertville than Harbourton and
Baptists in New Hope worshipped at Sandy Ridge before the organ-
ization of the Lambertville church.
The Baptist church in Lambertville was constituted on February
10th, 1825, with but five members. Within a short time, Rev. J.
Booth united with the church by lettter and alternated with Rev. J.
McLaughlin as "supplies." Mr. McLaughlin had been twice pastor
at Kingwood and was well known at Second Hopewell and its out
stations. At the first business meeting in Lambertville church, it
was resolved to build a house of worship and the lot on which their
meeting house is, was bought and the church edifice dedicated in
October, 1825. A minute in the church book reads- "Lord's Day,
August 7th, 1825, the church met at Mr. Blodgett's, from thence went
to the Delaware River, because there "was much water there," and
Mrs. Blodgett was baptized. Rev. Samuel Trott was called in con-
nection with Second Hopewell, preaching alternately at each place.
Mr. Trott being an antinomian, sowed the seeds which developed in
Hopewell to its extinction and impregnated Lambertville, impressing
some young men licensed to preach with his false teaching. Among
them Mr. B. D. Stout, who was chosen as a "supply" and soon after
was ordained and finally called to be pastor serving as such for five
years. Mr. Stout's father was a Deacon of the church and for years
its only male member.
Providentially, Lambertville church was compassed with Christian
influences and both the church and Mr. Stout saved from the snare
of falsehood. The pastorate of Mr. -Stout was prosperous. The
membership increased more than fourfold, even though by a division,
many were dismissed to Second Hopewell and other antimission
churches. A succession of short pastorates followed Mr. Stout's
removal to Middletown in 1837: Mr. Daniel Kelsay was ordained
about May 1837. Rev. J. Segur followed in 1838. Interims of pastors
occurred. Rev. George Young was pastor early in the 1840's. J. B.
Walter closed his charge in 1843, who with twenty-three members
were dismissed to constitute the Solebury church in Pennsylvania.
LAMBERTVILLE AND RINGOES 109
A second pastorate of George Young occurred till January 1845.
Mr. William B. Shrope was "supply" and then pastor until April 1849.
Many were added by baptism under his labors. Rev. J. Davis followed
from May 1849 to Augu.st 1850. A year of "supplies" came, when
in 1851, Rev. A. Armstrong became pastor, resigning in 1860. A
parsonage was built in this charge. As yet the longest pastorate the
church has had. Rev. H. A. Cordo served as pastor, 18G1-64, after
whom Rev. F. Johnson had a short stay and Rev. C. E. Young followed
for about three years. A. D. WilUfer, who settled in 1809, was
excluded for immoralities in 1873. Rev. C. H. Thomas was pastor
five years and Rev. W. M. Wick for four years.
In 1883, a new and costly house of worship was dedicated. The
building had been in progress since September, 1868 and in March
1870, the basement was used for worship. In the meantime, interest
on an enormous debt and the progress of the house by annual dribs,
tested the endurance of the church and was a burden and hindrance
to all prosperit3\ A recent pastor said to the writer that, "When he
hears the fire bells he hopes it is the Baptist church edifice." The
building in design, in acoustics and in cost is an affliction. Rev. C. H.
Woolston was pastor 1885-87; W. W. Bullock, 1887-91; F. H. Cooper,
1892; E.M. Lightfoot, 1894-97; a former pastor, H. A. Cordo, 1898-1900.
LambertAdlle has had twenty-one pastors. Two of them have had
second charges. Seven members have been licensed to preach. Two
were ordained at home and one to be pastor where he had been bap-
tized and licensed. Two churches have gone out of Lambertville,
Solebury, Penn., and Ringoes, each of which were originated by G. H.
Larison, M. D., who was licensed and ordained by Lambertville church.
(See History of Ringoes church.) In May 1839, the manufacture,
sale and habitual use of intoxicants was made a disciplinary offence
and membership was denied to any unwilling to comply with the rule.
An early antinomian element in the church, the blighting influence of
the mother church, the long, hard struggle under the burden of debt
to build their new house of worship (which was an extremity of folly
into which the church was led by unwise and heedless pastors;)
evinces the devotion of these Baptists; their love of the truth and
their purpose to maintain it.
Ringoes is in Hunterdon county about six miles from Fleming-
ton. Baptist interests there had their earliest paternity in the King-
wood Baptist church (now Baptisttown) whose pastors made it a
mission station. Ringoes is not referred to in the minutes of the
Flemington church till long after Dr. Larison of Lambertville had
developed Baptist interests in and about the town. Still it is certain
110 NEW JERSEY BAPTIST HISTORY
that such a pastor as C. Bartolette would not omit it from his labors.
Lambertville, however, through G. H. Larison, M. D., one of its
most active and inteUigent members, sought out Ringoes. "He can-
vassed the field in 1867 with the village as a center finding four Baptists
in the town and two other friends of Baptist faith willing to unite and
and sustain Baptist meetings in Ringoes." A meeting was appointed
at the office of C. W. Larison, M. D., of Ringoes, brother of Dr. G. H.
Larison of Lambertville. When a committee was chosen to find a
room in which to hold meetings and to report at an adjourned meeting
next week in the office of Dr. C. W. Larison of Ringoes. The com-
mittee reported that not a room could be had and "that not even the
school house would be allowed for that use." A numerous Presbyterian
church was in the village and controlled the schoolhouse by the trustees.
This policy illustrates the uniform habit by Presbyterians toward
Baptists and interprets their pretense of union. The writer knows
of worse things in New Jersey of them than this. There was but one
other place in the village where Baptists could meet, Dr. C. W. Larison's
office, and they met there for seven weeks on Saturday afternoons.
In October thay bought a large plot of ground and paid for it.
Trustees were chosen to hold the property and to build a house of
worship. The church edifice was built in 1868. The church was
constituted in September 1868, with twelve members, about a year
after Mr. Swain resigned at Flemington. The constituents represented
three churches, Lambertville, Sandy Ridge and Flemington. Another
A. B. Larison, M. D., was a constituent of Sandy Ridge. "Supplies"
served the church until January 1870, when Dr. A. B. Larison was
called to be pastor and was ordained in February 1870.
Dr. Larison while a surgeon in the Civil War, 1861-4 contracted a
fatal disease, which terminated his life and his earth work in September
1872, not however, till the debt for the house of worship was paid.
Scores of converts were added to the church, while he was pastor and
he was greatly beloved. Rev. E. I. Pierce entered the pastor's office
October 1873 and resigned early in 1875. T. C. Young was pastor a
year. Mr. Helsley followed and was ordained in June 1876, closing
his pastoral care in April 1882. The pastors following were: F.
Wilson, a year, 1883; E. M. Gerald, about ten months in 1884. Alien-
ation came and the house of worship was closed for nearly six months.
The sympathies of the people went out to their old friend, Dr. G. H.
Larison of Lambertville, who had entered the ministry.
He added to the calls of his medical practice the duties of supply
at Ringoes, beginning there in July 1887. Rising very early on the
Lord's Day he made his physician's calls and rode seven miles to
RINGOES 111
Ringoes, thence six miles to Sandy Ridge, preached in the afternoon,
returned to Ringoes, preached in the evening and then seven miles
home to Lambertville; in all twenty-six miles; three sermons and
early morning physician's visit and also a large "practice on the week
days at home. He maintained these labors for about five years, enjoying
a large blessing on his ministry. It will not be a surprise that he died
at the end of five years in 1892. It is proper to add that this good man
voluntarily served thus at his own cost.
Rev. G. W. Leonard was pastor at Ringoes for a year after Dr.
Larison's death. Early in 1894, Rev. T. C. Young began a pastorate
of about two years. A succession of pastors was: A. Wells, 1896-98;
G. Poole, 1898-99. Ringoes Baptist church was planted in a Pedo
Baptist community under the shadow of a large congregation dis-
avowing our ideas of truth and of duty and who needed the better
light of the Gospel of grace. Pedo Baptists are helpless in the light of
New Testament teaching. Rev. William Grant entered the pastor's
office in 1899 and was pastor in 1900.
Twelve pastors have served the church. Two of them died while
pastors, brothers and physicians. Another brother and physician
was a resident of Ringoes. One of these brothers held the pastoral
office twice. A sister of these brothers was also an influential woman,
holding a high educational professorship and was principal of an
important academy.
CHAPTER XI.
HIGHTSTOWN.
Up to 1786 the Hightstown Baptist church had been known as
the Cranbury Baptist church; named at Cranbury from its original
location in that village, about two miles distant from Hightstown.
The church removed to Hightstown in 1785. A tradition of seventy
and more years since was an arrangement with the Presbyterians,
that if the Baptists would remove to Hightsto-noi, the Presbyterians
would leave that place to them and not found a Presbyterian church
there. It is too late to verify any such arrangement and if made, was
only verbal. The removal however, avoided local rivalries, and
afforded opportunity for a larger number of people to hear the Gospel
and to enjoy the privilege of religious worship. New Jersey was a
preferred resort for Baptist colonists in the 17th century. North, east,
west and south, they were an important element of the first settlers.
Of those locating in Monmouth county. Baptists were foremost and
most numerous. Their influence in adjaent sections was A-ery great.
The Middletovra Baptist church formed in 1668 had a large con-
stituency and widely scattered. The country included a very large
section and Middletown township included a large part of the county.
Many constituents of the church located at Upper Freehold, others
at Jacobstown and at various points south of Hightstown. Their
wide distribution, involved several centers where houses of worship
were built, the people themselves evidently having ample means both
to provide for themselves as well as to erect many places of worship,
where the ordinances of baptism and the Lord's Supper were admin-
istered and pastors from the original church preached in the earliest
periods of settlement of the country. It fact, the same mistake was
made at both Holmdel and Upper Freehold, that of not organizing
new churches. Hohndel would then have retained its original date
and Upper Freehold but a little later, 1668. These bodies, had
with First Hopewell and Jacobstown the lineal descendants and names
of the constituents of the original Middletown church. Both Cran-
bury and Hightstowm were on the route of pastors from either, their
homes or from the parsonage at Holmdel to Upper Freehold, where
they could stop and preach as they were accustomed to do. A reason
why Cranbury (Hightstown) antedates Upper Freehold is, that being
nearer the mother church, it would have the sustaining care of the old
HIGHTSTOWN 113
church, as well as afford to Upper Freehold and Jacobstown, where
many constituents of Middletown lived, nearer headquarters of Gospel
ministries and of the ordinances.
The minutes of the Philadelphia Association(Minute 1745, page 49,
A. B. P. Soc. Ed. 1851.) state: "Agreed and concluded pursuant
to requests made by the brethren about Cranbury, that our brethren,
Nathaniel Jenkins and Jenkins Jones be at Cranbury, Friday the first
day of November, in order to settle the members there, in church order."
Seventeen persons were present, members of the Middletown church,
who covenanted with each other as a Baptist church, a Baptist church
distinctively. Other denominations were allied to reject their views
of New Testament teaching and Baptists were at a great discount as
disciples of Christ. This opposition was to Baptists a bond of unity
and of assertion of their faith, inciting them to exceeding watchfulness
lest an erroneous minister or a church, come into their fellowship. Out
of this grew the custom of asking the association to appoint men to at-
tend the organization of a church and the ordination of a minister.
Numbers, culture, repute, place and even the Baptist idea of individu-
ality were wholly subordinate to guarding against infection by error.
Pastors Jenkin Jones, of Penepack, Pa., and Nathaniel Jenkins of
Cohansie were present November 1st, 1745, in Cranbury "to settle the
Baptists there in church order." One of the constituents was James
Carman, a licentiate of Middletown church. The organization of the
church was probably due to him, he having been "licensed to preach
among that branch of the Middletown church which resided at Cran-
bury." On the next Lord's Day, November 3rd, 1745, Mr. Carman was
ordained for the pastorate of the new church. At this time he was
sixty-seven years old, a time of life in which men are considering the
question of retiring from public life. There is but one other Baptist
pastor in New Jersey ordained so late in life. Rev. C. C. Lathrop,
ordained at Deckertown in 1887, when sixty-nine years old. Pastor
Carman was a remarkable man. Like the early time pastors, he
was a missionary pastor. Three or four sermons a week, forty or
more miles to an appointment did not content him; now in Hunter-
don county and then in New York City were chosen opportunities to
do "what he could." When seventy-four years old he was an appointed
preacher at the Philadelphia Association.
Rev. Mr. Parkinson, pastor of the First Baptist church in New
York City, preached a historical sermon at that church on January 1st,
1813, and says: "After which (the loss of former ministries) Rev.
James Carman of Cranbury (Hightstown) visited them and baptized
till their number increased to thirteen when, they were advised (prob-
114 NEW JERSEY BAPTIST HISTORY
ably by Mr. Carman) to unite themselves to the church at Scotch
Plains of New Jersey, so as to be considered a branch of that church
and to have Mr. Miller, its pastor, preach and administer the Lord's
Supper once a quarter." This was in 1753, the eighth year of Mr.
Carman's settlement, when he was at least seventy-four or seventy-
five years old. Note the wisdom of this Council. Pastor Miller was
known to care for the cause of Christ wherever his charge. Scotch
Plains was the nearest accessible church. Mr. Carman was an old man.
New York City was at least fifty miles from his home and he must
ride all that long way on horseback on trails, and having a large field
at home, it needed his whole time and strength. Thus he made sure
to provide for the New York Baptists, not only one of the ablest men
of his day, but also one of the most devoted men. Mr. Carman's salary
was so small that no mention is made of it. He probably made these
journeys at his own cost, "for Christ's sake," was the law of his life.
He died in 1756, at the age of seventy-eight years, having been pastor
eleven years.
There must be no withholding of honor or credit from Scotch
Plains church, nor from its great and devoted pastor, Benjamin Miller,
for their part in laying the foundations of New York City Baptist
interests, nor from the man who suffered hardships and self denials
to plant well and make sure the seed of the tree under the shade of
which, tens of thousands sit, and the fruit of which has been a blessing
to the whole earth. Yet such a man as James Carman, whose prayers
and hardships and long journeys and words of cheer and counsels of
wisdom have borne fruit in the prosperity which has blessed the world,
must not be forgotten, as one chosen of God for the increase in which
we rejoice. Having finished his work, the good man died and was
buried near the old meeting house in Cranbury. In 1899, his remains
were disinterred and buried near the house of God in Hightstowm.
An interim of six weary pastorless years passed. Then Peter
Wilson, whom Mr. Carman had baptized was called and ordained for
the pastorate on May 13th, 1782. The labors of this man were apostolic
whether we speak of the long and frequent journies he made to des-
titute places; to his incessant labors; to his cheerful response to the
calls made upon him; to the great and many revivals which attended
his ministry, or to the eminent men whom he instrumentally brought
into the kingdom of righteousness. The story of his life and work
has been effectively told by a succeeding pastor, nearly eighty years
after Mr. Wilson had gone to his'reward,*Rev. O. P. Eaches. That
record of a wonderfurman and his no less*wonderful career, is more
fittingly told than could be by a comparative stranger. The example
niGlITSTOWN 115
and influence of his pastor, James Carman, was very positive with Mr.
Wilson. He had grown up under it. The self sacrifice and zeal and
devotion of pastor Carman had vast rewards in its silent training of
the young man, who later would stand in his place. After Mr. Wilson
resigned in November, 1816, he still supplied the church till June 1817,
his pastorate really lasting thirty-five years.
How immensely his wife had to do in the make-up of the man,
may be inferred from the statement of Morgan Edwards of her. He
said: "It should not be forgotten that Mrs. Wilson encouraged him
in his wishes, saying she would go to the washtub or take a hoe in her
hand rather than he should go without learning." Who can limit a
man's attainment with such a hallowed home inspiration? Only the
grace of God has more to do with the making or unmaking of a man
than that of a wife. Her name, Mary Fisher, ought to be enrolled
among the nobility of our churches.
An interim of eighteen months occurred after Mr. Wilson resigned,
during part of which, Rev. John Seger was supply and on May 1st, 1818,
settled as pastor, remaining eighteen years. While yet in business
he had been ordained in New York City in January 1873. Mr. Seger
made no pretence to scholarship, but the "Book of books" was his
constant study. He was an instructive preacher and a successful
pastor, having frequent and large accessions of baptized converts.
At his resignation the membership of the church was one third larger
than when he became pastor and it was the largest in membership
of any Baptist church in the State. Mr. Seger was President of the
Convention that organized the New Jersey Baptist State Convention
in 1830 at Hamilton Square.
In the same year in which Pastor Seger resigned, Rev. C. W.
Mulford entered the pastorate in December, 1836, and continued pastor
ten years. Mr. Mulford was a stanch, out spoken temperance man.
Only one other Baptist minister, oftener and more imperatively com-
manded public attention to the subject, Rev. Samuel Aaron. Mr.
Mulford succeeded M. J. Rhees in the secretaryship of The New Jersey
State Convention. Pastor Rhees removing from the state and from
being secretary, Rev. C. W. Mulford was chosen President of that
body. He was one of the Quartette, always present at its annual and
quarterly meetings of the Board, Judge P. P. Runyan, G. S. Webb,
S. J. Drake and C. W. Mulford, men always ready to undertake any
service for the promotion of the interests of the Baptist churches and
cause in the State or out of it. Mr. Mulford died at Flemington in
1864 with an incurable disease.
116 NEW JERSEY BAPTIST HISTORY
Rev. George Young followed on April 1st, 1847, closing his pastoral
care at Hightstown in April, 1851. Mr. Young's pastorates were
always short, but a second or a third charge in the same church was a
usual thing in his ministry. He was a highly cultured pastor, exceeded
by few in his day. Had he contented himself with continuance in
his pastorates he would have been a greater power for good. But
his custom of scattering himself limited him in all respects.
After a few weeks, Rev. J. B. Saxton became pastor at Hights-
town in May 1851, staying only till October 1852. On the following
March 1853, E. M. Barker having settled remained four years. Mr.
Barker was a conscientious man and amusements like croquet were
only evil to him. Still he enjoyed a "smoke." The specialty of his
charge in Hightstown was the erection of the spacious and creditable
house of worship now in use, dedicated in February 1858, in the pastor-
ate of Rev. L. Smith, who entered the pastorate December 1st, 1857.
Mr. Smith was a very frail man when he came to Hightstown and did
not improve. Disease shortened his stay. He died at St. Paul, Minn.,
August 25th, 1864.
Arrangements were made in January 1864, for a private school.
The room over the lecture room was granted to Rev. L. Smith, the
pastor, for a schoolroom free of charge for one year, and Miss Gurr
was employed to teach the pupils "gathered from the congregation."
Thus the privacy of the school was assured by Pastor Smith having
control of the room and of the school and by the pupils of the Baptist
congregation, subsequently the Haas brothers adopted the school,
which they gave up upon the location and organization of "Peddie
Institute." These plans were in anticipation of the action of the
New Jersey Baptist State Convention to found a Baptist school in the
State within a few years. Hightstown was a fitting location. A
friend of the movement in Hightstown Rev. Joshua E. Rue, anticipating
the opportunity of Hightstown to secure the location of the school
travelled in the State in behalf of HightstowTi. Eventually the loca-
tion was made at Hightstown. In the fall of 1869, the main building
of the Institute was dedicated. It had cost one hundred and fifty
thousand dollars, and the Board was seriously in debt. Later, through
the efforts of Rev. William V. Wilson, funds were collected to pay the
debt and cancel all claims against the Board.
Additional property has been bought and given to the school,
enlarging its campus to twen'y-six acres. A Ijeautiful library building
was built by Jonathan and Mary Longstreet, named the "Longstrect
Library." A dining hall, including all needed kitchen, culinary and
laundry appliances has been built. The dining hall is large and favor-
HIGHTSTOWN 117
ably compares in style and beauty and convenience with any, anywhere.
An athletic field and its appointments, a telescope and observatory,
laboratory thoroughly furnished, also the scientific department with
a fine collection of shells, minerals and geological specimens, crowned
with an endowment of one hundred and seventy thousand dollars
completes an equipment of the school that is a foremost one in the
nation.
A record of Hightstown must include denominational education
affairs. The convention which met in Hightstown in 1811 to form
the New Jersey Association, appointed a committee to report plans
for a school. There had been in New Jersey a knowledge of educational
methods in the colonies and there was a higher educational tone here
than elsewhere. On account of its central location and its staunch
Baptist interests, there was a disposition among Baptists to locate
there. Acquaintance with the minutia of education in the colonies,
showed that New Jersey was a preferred place and an immense advance
on any other colony. The first free school was begun here in 1668.
The first legacies for Baptist schools were in this colony and the first
Baptist schools were here also.
The sources of its population explain the fervor with which edu-
cational movements were welcomed. The Holland colonists were
required as a condition of their emigrating to America to take im-
mediate steps to found a church and a school. The "P>iends" (Quakers)
invariably by mutual agreement built school houses alongside of their
meeting houses. Christian denominations entered into a race for the
earliest effort to found secondary schools and colleges. (See History
of Education in New Jersey, issued by the government in 1899, Wash-
ington, D. C.)
On June 19th, 1864, Ruv. Isaac Butterfield entered the pastoral
office. He was a man of rare worth and a preacher eminent for clear-
ness, simplicity and powers, unpretentious in scholarship, but "mighty
in the Scriptures." The spacious house of worship was packed with
an immense congregation entranced by his expositions of sin's ruin,
of righteousness and of "judgment to come." His stay as pastor
was only two years. On May 1st, 1867, Rev. Lyman Chase became
pastor and resigned in two years to take a professorship in Pcddie
Institute. While a man of intelligence and culture he was not an
aggressive pastor, better adapted to teach than to develop a church
into efficiency. After Mr. Chase resigned, "supplies" ministered to
the church something more than a year.
In June, Rev. O. P. Eaches accepted a call to be pastor and is now
(1900) holding the office. When Mr. Eaches settled as pastor, the
118 NEW JERSEY BAPTIST HISTORY
membership was three Imndred and seventy. In 1900, it was live
himdred and thirty-nine. Each of these thirty years there have been
additions by baptism. The whole number of Baptisms since June
1870, to June 1900 has been seven hundred and forty-three.
Since its constitution, the church has been financially independent.
From September 1766, to October 1786, ten years, had there been a
local mission society to aid struggling churches, the church might
have asked aid. Pastors' salaries were small in the early times, oftener
they cared for themselves, either living on their own farms or on a
parsonage farm. Pastor Wilson had a salary of six hundred dollars
and since then pastors of Hightstown have had a definite income. The
church has built four meeting houses. The first was built at Cranbury
in 1747. A "deed" of the lot on which it stood was dated April 15th,
1746. This building was used to November 1785, when the church
removed to Hightstown. Whether the second house was ready for
use in 1785, is not certain!}' kno^Ti. That at Hightstown was in use
to 1834, when under Mr. Seger, it was too small and the brick edifice
now in use was built and was dedicated in 1834, about two years
before Mr. Seger resigned. This building is now in use for the Sunday
school and for social meetings. The fourth building was dedicated
in February 1858, in the pastorate of Rev. L. Smith. To Mr. Barker
and the church building committee the inception of this very creditable
house is a fitting memorial of the taste and ideas of the people, of a
church edifice. A parsonage farm had been bought in 1817 and held
for the pastor till 1857. In 1871, a parsonage was built in the town.
As many as twenty members have been licensed to preach, one of
whom became pastor. Alexander McGowan was much like Mr.
Wilson. A Presbyterian minister, he challenged Mr. Wilson to a
public debate on baptism. While studying the New Testament in
preparation for the discussion he became a Baptist and Mr. W^ilson
baptized him. Of these twelve were useful pastors in New Jersey.
Others were active ministers abroad.
Hightstown is centrally located in the state. The Baptist church
is influential both at home and abroad. It may be permitted to add
some items of interest about Peddie Institute. Hon. D. M. Wilson
was the first President of its Board and to him is due the choice of
the architectural design of the magnificent building even though it
cost forty-thousand dollars more than a "factory structure" that had
been partly built. At his death, Hon. Thomas B. Peddie was elected
President. It is said that he had given fifty thousand dollars while
living, to Peddie. His will endowed it with an equal sum and Mrs.
Peddie's will added one hundred thousand to the endowment. Other
HIGHTSTOWN AND MANASQUAN 119
large givers were, the Longstreets, Jonathan and Mary Jr., who bnilt
the Longstreet library building and Miss Mary fully equipjx'd the
physical laboratory at a cost of one thousand dollars, and annually
sends a royal donation for the purchase of books for the library. The
mother was a Holmes, a near lineal descendant of Obadiah Holmes,
the Massachusetts Baptist martyr. Each of her children followed her
example. A daughter's legacy, Eleanor, was about being cast into the
bottomless pit of debt. Her piistor prevailed, however, to have it
used as the seed of the "Longstreet Library," assuring the Board
that it would yield ample fruit; and it has. S. Van Wickle of
New Brunswick, Rev. F. R. Morse of New York City, Deats, father
and son, the Wilsons, D. M. and William V., Price of Burlington,
New Jersey and Rev. Alfred Free of Toms River; these and many
more have had a large part in the equipment of Peddie Institute.
Through its friends the school is justly entitled to a first place among
the Academies of the nation.
CHAPTER XII.
MANASQUAN.
A Seventh Day Baptist church was formed at Manasquan in
1745. Whether they had left seed of the Baptist faith in the com-
munity which laid dormant for half a century after their emigration
to the West is not known, but Baptist ideas of Bible teaching, like
the wheat grains in the wrappings of Egyptian mummies, retain a
life germ for centuries. They have but one meaning in all generations,
even though far apart in both tune and distance. An instance hap-
pened at Long Branch, New Jersey. Abel Morgan of Middletown
Baptist church had a station at Long Branch in 1738 and after, and
had many converts. An hundred years later, the writer had a station
there and was greeted with welcome by descendants of the early
Baptists, still cherishing the ideas of their Baptist ancestry.
Manasquan Baptist church began with and from a woman. Mrs.
Elizabeth Havens, a widow, was a member of First Hopewell Baptist
church and a lone Baptist resident of the town in 1801. Two of the
children were religiously impressed. At her request, one of them
Samuel, journeyed a long distance through the sand and the Jersey
"pines" to Hightstown to invite Mr. Wilson, pastor there, to come
to Manasquan and preach. He did so on the 9th of December, 1801,
and preached in the house of John Havens, another son. The son,
Samuel, who had gone to Hightstown was the first one baptized in
April, 1802. From this time Mr. Wilson visited there once a month
until there were thirty-seven baptized believers there. Soon after
Samuel's baptism, Mr. Wilson baptized John Havens and Anna, his
wife and the wife of Samuel Havens. When thirty-seven had been
baptized, they decided to organize a Baptist church and on October
20th, 1804, did so, as the First Baptist church of Howell. Upon the
division of the township the name was changed to Manasquan. Of
the constituents, thirteen were named Havens, and others were rel-
atives, their names changed in marriage. The constituents numbered
twelve men an twenty-five women. Mrs. Havens was an instance
of the kind of Baptists, who made us denominationally what we are.
Some of a modern type would have said, "We are all going to Heaven
and denominations make no difference. Why send off fifty miles or
more for a Baptist minister when there are good ministers and churches
MANASQUAN 121
nearby?" The pastors were: Rev. William Bishop, 1807-12; John
Cooper, preaching once a month, 1812-1823, eleven years; John
Bloomer, 1823-29; Mr. Clark, one year; D. P. Perdun, ordained August
1834-40.
Mr. Perdun was an illustration of how really grace fits a plain,
uncultured man of very limited information for usefulbiess and in-
fluence. He was of large and massive physique, a physical stalwart. To
grammar and reading, except his Bible, he was a stranger. An amusing
instance of his make up happened at a woods' meeting. The meeting
had not resulted as anticipated. At a conference on the matter, Mr.
Perdun exclaimed, "I am going to visit every house near here." Hear-
ing that two elderly ladies lived at a given place, he began there. One
of them opened the door wide enough to see the caller. But Mr.
Perdun pushed in and on inquiry learned that she was not a Christian
and unmarried. Whereupon he lifted his hands and exclaimed, "no
Lord, no husband and no God. You are in an awful condition!"
Neither of these ladies was converted at that meeting, nor is it probable
they ever forgot Mr. Perdun.
After the resignation of Mr. Perdun, Mr. Boozer was a "supply."
Rev. C. Cox, Sr., was pastor from June 1842-44. A special work of
grace was enjoyed under the labors of Mr. Cox at Manasquan and
Kettle Creek churches at both of which Mr. Cox preached. Rev. E.
R. Hera, 1846-48. Also Rev. W. F. P. did pastoral service
after Mr. Hera. In the spring of 1851, Mr. W. F. Brown became
pastor till 18.53. Four years passed in which the vitality of the church
was impaired by lack of pastoral care. The frequent changes and
pastorless intervals were due to the location of their houses of wor-
ship, one being an accommodation for both Manasquan and Burrsville,
located in the "Pines" distant from anywhere, which was occupied
in 1843 and later. This house had been built in 1808 and served neither
place. Had the house been located in Manasquan, the church would
have grown to be numerous and of ample means. To establish outposts
at their pleasure was unwise. The next meeting house was a greater
folly and without other excuse than covctousness, the probable reason
had its reward in the almost extinction of the church. Baptists in
numbers, social position and financial resources had more than all
other denominations combined and really gave enough to build a
"union" house to have built one for themselves. There were no other
churches in the village than theirs. When the writer preached in
this "union" house in 1843, he said to Baptists, "You have made a
coffin for your church and you can date its obituary from the day you
committed yourselves to this movement, providing a home and center
122 NEW JERSEY BAPTIST HISTORY
for other denominations and affording them a home and chance to be.
it is good to be generous, but not at the cost of suicide." Nor were
other Christ ian^names^slow in improving their opportunity. With
lielp from abroad they organized and concentrated in the town, building
attractive cliurcli edifices where the people were and grew strong,
while Baptists grew weak; leaving Baptists in their shabby "union"
house on the hills and well out of the way. This saved the Baptists
the cost^of sustaining a pastor, giving them preaching by pastors
of other denominations and it was sure to be emasculated of Baptist
facts and ideas. They were thus pastorless for many years.
In 1867-9 the writer, then on the missionary committee, of the
Association went to them, pointed out the coming extinction and
prevailed with them to make an effort for life. Deacon Mark Brown
of the Baptist church bought lots in Manasquan on which the church
built their second church edifice in 1871 or 2 and it was dedicated in
1872. The plans and general design of the house were given by the
chairman of the missionary committee of the Association. A location
in the village put the church on a parity with other denominations
and the decline since 1808 was stayed.
Mr. J. D. Merrill was called to be pastor in December 1857 and
was ordained on January 19th, 1858. During his pastorate they had
as large a measure of prosperity as the conditions allowed. Its iso-
lation on the hills and the attraction of more fitting and suitable places
of worship in the village hindered the prosperity of the church. Mr.
Merrill closed his labors at Manasquan in April 1864. Rev. E. M.
Lockwood followed on May 1st, 1864 and was ordained in August
1864. He was pastor of both Manasquan and Kettle Creek churches.
He died on August 13th, 1866. Rev. S. L. Cox followed within a
few months remaining but one year, because of the uncongeniality
of the climate. He was succeeded by his father. Rev. Charles Cox,
who after twenty-four years was pastor the second time. Three
years Mr. Cox, Sr., remained, closing his pastorate in 1871. Mr. T. S.
Snow was the next pastor and was ordained in September, 1871,
remaining until 1873. Upon Mr. Snow's resignation. Rev. E. M.
Barker entered on his charge 1873-76. In 1876, Rev. D. S. Parmelee
became pastor for nine years, resigning in 1885. A parsonage was
secured while Mr. Parmelee was pastor.
Rev. Henry Cross settled as pastor in 1886. Pastor Cross enlarged
the church work by making a station at Point Pleasant, about six
miles south of Manasquan river. Mr. Cress closed his first pastorate
in 1892 and in the same year, Rev. F. C. Brown became pastor, re-
maining till 1896. The hearts of the people clung to an old pastor.
OSBORNVILLE 123
Mr. Cross and he wtia recalled in 1896, and was ministering in 1900.
Since iiis return the house of worship has been enlarged, really made
new at the cost of the original building. An inspiration to a higher
life is infused into the church, more than in any former period of its
history.
Excepting the labors of Mr. Wilson of Hightstown, the church
has had twenty pastors. Five or six of these have been ordained here.
Three have had duplicate settlements. There have been four hundred
and thirty-one baptisms, except'mg those baptized by Mr. Wilson.
Of the two meeting houses and the renovation of the last, mention has
been made. Two members have been licensed to preach, one a pastor's
son. Another was the ever memorable A. O. S. Havens, who travelled
and preached on the coast from Manasquan to Mannahawkin and
through the "Pines" at his own cost, sowing seeds of the Baptist
faith and impregnating the people with our convictions of truth.
So much so, that it was a Baptistic section. Three churches have gone
out from Manasquan, Osborneville, 1835, founded by Mr. A. O. S.
Havens; Orient, 1848; Point Pleasant, 1888.
In August 1835, Kettle Creek (Osbornville) was constituted with
seven members. Five were named Havens, of one family and near
relatives. One, A. O. S. Havens was a licentiate of Manasquan church.
These lived at Kettle Creek and some of them were constituents of
Manasquan church. Mr. A. O. S. Havens was ordained on November
1835, and was the first pastor remaining, until 1842, also he supplied
the church from 1845-47. This was his only pastorate; he was a very
busy minister of the Gospel. Kettle Creek was the only church be-
tween Manasquan and Manahawkin and east of Jacobstown. Mr.
Havens was the only Baptist minister living and preaching in this
wide spiritual waste. Fifty years since it was common rumor, that
several Methodist churches were composed exclusively of baptized
believers; the entire section being permeated with Baptist ideas
through Mr. Havens, who is not known to have asked or received
any renumeration for his labors. His useful and busy life ended on
October 16th, 1854 at the age of fifty-three years. A school teacher
and licentiate, L. H. Terrill helped him in his work, enabling him to
go abroad and minister in distant places.
In October 1849, Rev. John Todd became pastor and served
the church two years. He was a self-sacrificing, good man. The
Board of the State Convention, welcomed opportunities to engage
him for missionary work. A meeting house was built soon after the
church was organized and is now in use. Built in the "Pines" its
location prevented any growth. About 1869, Rev. Mr. Cook ministered
124 NEW JERSEY BAPTIST HISTORY
to the church. Rev. C. P. Decamp followed as pastor of Kettle Creek
and Orient church from 1874. Rev. G. Johnson also supplied the
church. In conjunction with Orient church, Rev. D. Young was
pastor. After many years, of which the Association minutes said,
"No report," in 1893, Rev. E. B. Walts settled. New Ufe at once
began. He baptized converts, doubled the membership. The name
was changed to Osbornville and the house of worship was repaired,
Mr. Walts resigned in 1895 and Rev. G. W. Leonard became pastor
ministering to Osbornville and Orient churches. He closed his labors
on the field in 1898.
East of the Raritan and North of Manahawkan and Hightstown
there were only three Baptist churches. From 1835 to 1865, thirty
years, eleven Baptist churches were formed, in all fourteen Baptist
churches. The same territory after the organization of the Trenton
Association in 1865 to 1900, a period of thirty-five years, includes
thirty-eight of our churches, an increase of twenty-five in thirty-five
years.
Appearances indicate that Osbornville church has trials awaiting
it in the future. Places north and south of it are centers of resort
for simimer population. Were the meeting house in the village the
outlook would be more hopeful. Family churches however, seldom
get hold of a community, unless it is a family community. The sons
of Mr. Havens are influential men, but they do not live in Osbornville.
His daughters also, are women of position and influence. Neither
are they associated with Osbornville church.
Orient and Osbornville are much alike in their location, isolated
and away from the thoroughfares of travel. The building of the
Manasquan first house of worship toward Burrsville helped Baptist
influence there. Some of the children of Rev. A. O. S. Havens lived
at Burrsville and that helped Baptist interests there. In 1858, Rev.
W. F. Brown did much mission work, making Burrsville his head-
quarters, with the outcome of the organization of Burrsville Baptist
church, with a constituency of fifteen members. Mr. W. F. Brown
was pastor and supply for more than twelve years. Chosen to political
office at various times he was not dependent on the church for support.
A meeting house was built in Burrsville about 1859-60. Rev. J. E.
Howd was pastor in 1872. Messrs. DeCamp and Young were joint
pastors of Busrrville and Osbornville. In 1879, the old pastor. Rev.
W. F. Brown had a second pastorate which lasted to 1885. Both of
his pastoral charges included more than sixteen years. Rev. E.
Thompson, pastor at Lakewood, supplied the church for a year and
more. The Point Pleasant pastor also supplied the church. Rev.
POINT PLEASANT 125
G. W. Leonard was for several years pastor at Burrsville and Osborn-
ville, which arrangement terminated in 1898. Rev. J. W. Hartpcnse
settled in 1899.
Churches located as are Burrsville and Osbornville need to be
tenderly cared for. They live a life of exhaustion, sending abroad
their most efficient young people. Of necessity they endure long
periods of destitution and need a large faith and unyielding devotion
to maintain their visibility and prove themselves the peers of the
active and self denying servants of God. Such disciples do not have
the inspiration of association nor are cheered by the consecration of
times and means in fields "white for the harvest." They endure
hardships under the most discouraging conditions, make up the de-
ficiencies of those who go away and hold up the standard of the cross
in the night and ofttimes in loneliness. Happily God knows!
Point Pleasant is one of the many churches on the sea shore,
which owe their existence to the missionary committee of the Trenton
Association and to Pastor Cross of the Manasquan church. Members
of Manasquan and Orient churches had been long residents there.
There were not halls or suitable places of worship. Occasionally
devotional meetings were held at the homes of members of the churches
and the pastors were among their people. Pastors and the Baptist
churches were of "one accord" and in hearty sympathy -n-ith the
missionary committee, giving special attention to the place in 1882,
learning then that lots were in waiting to be given for a Baptist placQ4
of worship. Delays came, by the calls from other places. But in
1886, the increase of residents put a special phase on the question of
early movement at Point Pleasant. Pastor Cross had made an appoint-
ment for service in 1887 and Deacon William Curtis of Manasquan
church had given valuable lots for the church edifice and the missionary
committee pushed the collections of funds from the churches for the
house of worship at Point Pleasant. The concord of the nearby
church and of the pastor and of the resident Baptists hastened the
completion of the house of worship which was dedicated in November
1888, and the organization of the church with fourteen members.
LTntil 1892, the church was supplied by Mr. Howland Hanson,
a licentiate of Asbury Park church while a student in college. After
Mr. Hanson, Rev. W. L. Mayo became pastor in July 1892. He
stayed only two years. While pastor, the church bought adjoining
lots, removed the meeting house and made additions for more efficient
work. Rev. G. W. Drew entered the pastorate, and resigned his
charge in 1895, when Rev. Mr. Mauser settled as pastor closing his
pastorate in 1898. A parsonage was built in 1896. Rev. J. A. Clyde
126 NEW JERSEY BAPTIST HISTORY
accepted a call to be pastor and began his pastorate in 1898 and is
now ministering to the church. After Mr. Hanson, four pastors have
served the church. Their house is still in use. There is an ample
field and good hope for the growth of a strong and efficient church.
The South River church was derived from Hightstown. Its
origin is not given in the church minutes. The beginning was about
that of Manasquan. The South River church became antinomian
and is reduced to a nominal membership. In 1871, under the lead
of First New Bruns^\'ick church, Baptist elements local and from
Herbertsville united in constituting The Tabernacle church known as
Washington and South River. It was formed of thirteen members
on November 12th, 1871. Our record dates from the New Constitution,
November 1871. Rev. M. Johnston was the first pastor who closed
his work in 1874. Other pastors have been H. D. Dolittlo, C. H.
Woolston, F. C. Overbaugh, W. A. Smith, S. D. Samis, E. I. Case.
The life of the missionary church has been harrassed by the primitive
body and limited to less growth than it would otherwise have had.
#^
CHAPTER XIIL
TRENTON
The earliest traces of Baptist ideas in Trenton, is said by Morgan
Edwards to have been introduced there by "Rev. Jonathan Davis, a
Seventh day Baptist, who with his brother, Elnathan settled in Trenton,
near the beginning of the century, "(eighteenth) adding that he had
seen a printed letter directed to Mr. George Whitfield from Jonathan
Davis dated May 1st, 1740. Mr. Davison was a native of Wales, but
came to Trenton from Long Island. He died in Trenton in 1750 in
his seventy-fifth year. Mr. Davis married a lady in Trenton whose
maiden name was Bowen. I find the name of Bowen among the
constituents of the First Baptist Church of Trenton. Even though
many years had gone since Mr. Davis had died, a Bowen of the First
First church evidenced that the seed he had sown bore fruit.
Rev. Peter Wilson, pastor at Hightstown preached at Trenton
as early as 1787 at the house of Mrs. Hannah Keen. "On March 4th,
1788, he baptized five persons in the Delaware river, supposed to be
the first case of believers baptism in Trenton." This is not certain,
since Rev. Mr. Davis may have baptized therein in his long residence
in the toMm. The First Baptist church in Trenton was constituted
November 9th, 1805 with a membership of forty-eight. It was formed
as "The Trenton and Lamberton church." Lamberton, Mill Hill
and Bloomsbury were sviburbs of Trenton and have been long since
absorbed in the city. Descendants of some of the constituents. Cole-
mans, Howells, Parkers, Deys, and others are now identified with the
Baptist churches in Trenton and in its vicinity. Mr. Wilson con-
tinued to preach at Trenton once in four weeks until 1809. He also
had other appointments at Manasquan, Hamilton Square, the Manor,
Pa., Penns Neck and Lawrencevile, additional to his pastoral duties
at Hightstown. Few men could be more busy and few accomplished
more in the vast undertakings of this wonderful man. Col. Peter
Hunt gave to the church for a house of worship, the land on which
their meeting house and cemetery are and building their church edifice
on it, dedicated it on November 26th, 1803, two years before the
church was constituted.
Growth made necessary additional labors to Mr. Wilson and on
July 9th, 1808, Mr. Boswell was engaged as a "supply" once in four
weeks. At the same meeting at which Mr. Boswell was engaged,
128 NEW JERSEY BAPTIST HISTORY
Mr. Coles, a licentiate of the church was employed as a "supply" for
another Lord's Day of the month. Three Lord's Days of the month
the church provided for itself ministerial service. At the close
of Mr. Wilson's labors in July, 1809, a period of twenty-two years, Mr.
Boswell was called to be pastor in connection with second Hopewell
church to begin the next September and a few weeks later was ordained.
His salary was three hundred and fifty dollars for one half of the time.
After two years, Mr. Boswell was called for three Lord's Days in each
month. Trouble developed in 1823, fourteen years after Mr. Boswell's
settlement, 1808; he had imbibed Swedenborgianism. Hitherto,
the church had prospered. The pastor was an able preacher, genial
and winning in social life. His mistake was, instead of saying, that
his \'iews had changed and quietly resigning, he kept his place, preached
heresy, stating his views with increasing boldness, until unendurable
by the evangelical element of his hearers and they were compelled to act.
In April, 1823, a church meeting decided to call a council for
advice. Henry Smalley of Cohansey, John Boggs of first Hopewell,
James McLaughlin of second Hopewell and Thomas B. Montanye of
Pennsylvania were summoned. The clerk, was instructed to invite
Mr. Boswell to meet with these pastors, but he declined to meet them.
The council reported to the church: "We the undersigned having
heard, are of the opinion that he (Mr. Boswell) has departed from the
faith of the particular Baptist churches, and demand that he be im-
mediately notified that until he renounces his errors he cannot have
our fellowship as a regular Gospel minister." Henry Smalley, John
Boggs, Thomas B. Montanye. Mr. McLaughlin was pastor of the
church of which Mr. Boswell had been pastor and was known
to be evangelical. The church adopted the report and excluded
Mr. Boswell. By the end of the year sixty-three members had
been excluded for their sympathy with and acceptance of
the views of Mr. Boswell. The course pursued by the church
and the small following of Mr. Boswell at the end of a pastorate of
fifteen years instances the staunchness of these Baptists and how
independent they were of personal ties and of genial associations in
their belief of the Divine word. Mr. Boswell and his friends built
a meeting house near the First Baptist house of worship and the
worshippers there were commonly called the second Baptist church.
For Mr. Boswell baptized those received into his church as Baptists
do and thus his church was known b}' the sign it hung out. A later
pastor, D. H. Miller, for special reasons, published a history of the first
Baptist church of Trenton, representing Mr. BosweU as badly treated
in a history of the Central church. Mr. Miller's history was a curious
TRENTON 129
mixture of truth and misconception. Within a few months Rev. S. W.
Lynd, pastor at Bordento-\vn was called to a joint charge of that church
and of first Trenton. The arrangement lasted for a few weeks and
terminated satisfactorily to both churches. Rev. George Patterson,
M. D., followed for two years till March, 1828. "Supplies" ministered
for two years more.
A call was given in March 1830, to Morgan J. Rhees to a joint
pastorate with Bordentown which continued till 1834, when Mr.
Rhees settled at Trenton exclusively. His was the first pastorate
since Mr. Boswell in which the church had the undivided labors of
a pastor. Within three years the congregation outgrew the capacity
of the house of worship and it was enlarged and modernized. Necessity
justifies curious doings. In 1838, an invalid was received by letter
"and the hand of fellowship was given to her Father in her behalf."
After eight years of most acceptable service, Mr. Rhees resigned, and
a call was sent to Rev. Samuel Aaron, to which he replied: "That his
anti-slavery views would occasion dissatisfaction to some worthy
brethren. I doubt very much my fitness to be a pastor till my mind
or the minds of my brethren shall have undergone a change." This
was like Samuel Aaron, a man of great courage, unconcerned, whether
his views on slavery and temperance pleased the people or not. He
spoke intensely, educating men and women for the days of 1861-65.
After hearing this letter of Mr. Aaron, so frank and sensible and just,
Mr. Rhees was immediately and unanimously recalled and as promptly
accepted the proffered pastorate. Finally he resigned in 1840, closing
pastoral labors of ten years.
]Mr. Rhees did an especial work. The defection of Mr. Boswell
had both impaired the strength of the church and had brought con-
fusion and hindrance to the Baptist cause and to Baptists in the city.
Especially as he had located himself as a Baptist on his old field, Mr.
Boswell did his utmost in opposition to his former charge with whom
he had the largest influence to win them to his false views. Mr. Rhees
was such a preacher and pastor that the church had constant growth
in a continuous accession of spiritual, social and material strength.
Mr. Boswell died in 1833, and the house of their worship was sold about
1837, to evangelical Christians and nothing remains of the ism that
built it. Pastor Rhees was a grand man. The ten years of his life
in Trenton were also ten years of service as the secretary of the new
and unshapen state Convention for local missions. Its first secretary
his plans of administration governed its operations for sixty years.
To him, that body owes more for its efficiency than to any other, not
excepting Rev. G. S. Webb and Judge P. P. Runyan, both of the
9
130 NEW JERSEY BAPTIST HISTORY
first Baptist church of New Brunswick. The temperance cause had
one of its best advocates in Mr. Rhees. Anything for the better-
ment of humanity had him for a champion.
The Trenton Baptist church was a jealously watching church
against ministerial assumptions or claims of pastors' rights. The
moderatorship was denied him in their business meetings. Nor was
there a ready assent to his presence at business meetings. Once,
present at a business meeting, he expressed his views on the matter
under consideration. At once one of these good men, offended and
indignant at the pjistor's objections, possibly to his own plans and
ideas, moved that Mr. Rhees be excluded from the church. The
motion was hastily carried. Happily, reflection came before adjourn-
ment; the vote was reconsidered and the original motion lost, and
notice of the shameful action was refused a place in the minutes of
the meeting. Mr. Rhees was a man who did his own thinking along
Bible lines. He was tall enough to see over the walls of liis fold and
long armed enough to touch far off fields.
Mr. L. F. Beecher, having been chosen was ordained for the
pastoral office in October 1841 . Resigning the next Septemper, his short
stay was a continuous blessing. In January, 1843, Rev. John Young
was invited to "supply" the church until April. But in February,
after a statement of the circumstances of his situation, and an inter-
change of \'iews on the subject, he was called to be pastor and it was
immediately accepted, his charge to begin on February 15th. Mr.
Young presented "a letter from Deacons of a Baptist church in London
and divers others letters in testimony of his standing character as a
member of the Baptist church and on these letters was received into
full membership." This was a strange and unwise proceeding on the
part of the Trenton church. A body most insistent on following
the usages of Baptist churches, the subsequent events showed the
mistake and folly of the course taken. These letters may have been
forgeries. At a special meeting of the church in July following, Mr.
Young resigned, to take effect August 15th, he having been elected to
a professorship in a Campbellite College in Virginia. Mr. Young was
a cause of dispute and of confusion to Baptist interests in Trenton.
Mr. Young preached a sermon in early August in which he advocated
the union of all denominations and more or less exposed his Campbellite
tendencies. If not of that sect when he came to America, his con-
version to their views was a short process. Seemingly he was honest,
which explains his large following. As many as one hundred and
twenty-four asked for letters of dismission from the first church to
organize a second Baptist church in upper Trenton. All of these
TRENTON 131
however, were not personal followers of Mr. Young nor had iinl)ibcd
his views.
The New Jersey Baptist Convention had for along time been
trying to induce the first church to colonize a Baptist church in North
Trenton and many Baptists in the city sympathized with this prop-
osition and these united in this movement of a Baptist church in North
Trenton. It is not known that pledges had been exchanged between
Mr. Young and some of the dismissed members to form a second Baptist
church that might eventually be a Campbellite church. It is known
that having gone to Virginia and declined the professorship (!) he
returned to Trenton and became pastor of second Trenton church.
Whereupon, that body broke into three parts. Thirty-seven mem-
bers returned to the first church. Another party constituted them-
selves the Trinity church, worshipping in Temperance Hall. The
third party built a meeting house on the corner of Hanover and Mont-
gomery streets, (now the Central church edifice) and had Mr. Young
as pastor. Mr. Young had been repudiated by the first church and
was a bar to a recognition by the first church of that which Mr. Young
was pastor. In the history of the "Central church" the facts per-
taining to the extinction of Mr. Young's church (known as the second
Baptist church) the disposition of its property and its possession by
the "Central Church" and the absorption of the "Trinity" church
in the "Central" is fitly given. An explanation of why Mr. Young
was recognized as a Baptist minister and his church as a Baptist church
has not been written, nor can be. In part it is a fact, that Baptists
in the entire state were concerned to have a Baptist church in North
Trenton. The first church located in South Trenton while a large
and influential body, did not influence the entire city, with Baptist
influences and its scattered membership in Upper Trenton, lacking
the cohesion of a church failed to represent our ideas of church order
and the conditions of memljcrship in a church as was felt to be desirable.
The writer recalls how seriously this subject was discussed hi the Board
meetings and the intense feeling that Baptists did not have the repre-
sentation in the State capitol, they felt themselves entitled to. This,
impelled the recognition of both the church and of Mr. Young.
The mother church after having suffered the calamities endured
in connection with the Young affair, chose for pastor, a man known
to all to be right and true to Baptist interests. Rev. L. G. Beck.
Him they called and he entered the pastoral office in March 1844.
Mr. Beck was a wise pilot for the stormy times into which he was
summoned. His position was far from desirable. Nevertheless,
he retained it for nearly six years and richly deserved the quiet and
132 NEW JERSEY BAPTIST HISTORY
peaceful pastorate on which he entered. One of the most amiable
and loveable men followed Mr. Beck in January 1850, Rev. H. K.
Green. Mr. Green was a polished preacher and a man of the highest
scholarship in his generation. He declined re-election at the end of
1852. For a year or more, that choice man, Duncan Dunbar min-
istered until in 1854.
Within a short time, Rev. Lewis Smith settled in 1855. Three
years later Mr. Smith accepted a call elsewhere. Many converts
were added to the church under his ministry and the church adopted
a resolution: "That signing a tavern license should not be tolerated
in a Christian church. The use and sale of intoxicating drinks were
also included." A second offense subjected the offender to exclusion.
Material advances were also made in the erection of a building in 1857
for Sunday school and social meetings.
In October 1858, Rev. O. T. Walker entered the pastorate. The
growth of the membership, the increase of the population in South
Trenton, the popularity of the pastor, his indefatigable labors brought
a crisis to the church. The old meeting house, which had been en-
larged and modernized several times, was utterly inadequate to ac-
commodate the multitude that thronged it. A new edifice was built
larger than any Protestant house of worship in the cit}^ modest,
plain and attractive on account of its fitness for its uses. Still the
spacious room was too small. Hundreds were often unable to get
standing room in it. Pastor Walker closed his ministry September
1st, 1863. Since then, large congregations have met. Succeeding
pastors have baptized hundreds into the church and yet the same
walls include the average congregation.
Rev. D. H. Miller entered the pastorate December 1st 1863.
He retained the congregations Mr. Walker had gathered and bap-
tized more than anv former pastor. Two reasons explain this. One,
Mr. Walker had won many into the House of God, as yet unconverted
and Mr. Miller harvested them. Another, the Central church had
gotten Elder Jacob Knapp to hold a series of meetings in February
1867 and one hundred more were baptized into the first church within
a year. Mr. Miller closed his work in Trenton in October 1867.
An interim of six months occurred until Rev. G. W. Lasher settled
as pastor in April 1868. Mr. Lasher soon won a large place for him-
self in the confidence of the church and congregation and in that of
the Baptists in the city and in the esteem of the entire Christian com-
munity. The internal affairs of the church were reorganized and
conformed to practical efficiency. In 1871, he wrote a sketch of the
first church and said: "Lots were bought on Perry street." The
TRENTON 133
first church never bought or owned lots on Perry street, nor opened
a mission thereabout. Instead of Perry street, Mr. Miller bought
cheap lots on a side and out of the way street in the midst of a mission
which the Central church had opened a year before, when the central
church had secured lots on Perry street. Mr. Lasher adds: "At
the request of the Central church, they were sold to it at the price paid
for them and the mission transferred to them." Mr. Miller happening
in the study of the Central pastor told of the buying of the lots in a
mission of the Central church. At this time all South Trenton with
its tens of thousands of population was open, nothing being done
for Baptist interests. To the Central people it was strange to locate
a mission in their field where they had sustained a mission for more
than a year and the nearby destitution neglected. The Central church
did not request the sale of the lots to them. Instead, Mr. Miller asked
of the Central pastor if his church would buy their lots, the price
being fifty dollars more than the first church had originally paid for
it. To explain the added cost of the lots, something was said about
"interest." Mr. D. P. Forst was President of the Central Board of
Trustees and when the purchase of the lot of the first church was stated
to him, he said: "Say to Mr. Miller, send to me the deed of the lot and
I will return to him my check for its price." The lot on Perry street
costing nearly double that of the first church had a chapel for the
Central Church, built on it within six months- of this settlement.
The mission was not transferred to the Central Church. The First
Church never had a mission in that locality. Clinton Avenue Church
is the development of the Pearl Street Mission.
Mr. Lasher saw the needs of his own field and was the first pastor
of the first church to take measures to meet them. Lots were bought
about 1868 or 9 and a chapel was built in a densely populated neigh-
borhood and was dedicated on May 23rd, 1869. The mission has grown
into a church, Calvary Baptist church. Another mission was originated
by the gift of lots on which to build a chapel for what is now the fifth
Baptist church in Trenton. The chapel was erected in the pastorate
of Mr. Lasher and a church constituted in 1891. While thus pushing
matters in South Trenton, the pastor succeeding in reducing the debt
which encumbered the church, showing himself not only an efficient
pastor, but awake to supply his field with Gospel agencies. More
than his predecessors he has effectively furnished South Trenton with
churches maintaining the Gospel of the Son of God. After its accom-
plishments this pastorate came to an end quite too soon. In it also,
was the earliest attainment of unanimity in city missions. The
prejudices growing out of the "Young" episode gave way to concord
134 NEW JERSEY BAPTIST HISTORY
in the common interests of our churches. Had Mr. Miller been dis-
posed to united enterprises, there would have been, both a German
and an Afro American church established long since. But the old
entanglements were very unyielding. The Central hurch was ready to
pledge several thousand dollars annually for years, for these objects.
Rev. Elijah Lucas became pastor in 1873, remaining twenty and
more years, closing his labors in 1894. In 1886, he resigned. But
the church declined to accept it, by so nearly a unanimous vote that
he consented to remain. Only pastors Wilson, Boswell, Rhees, Beck
had stayed more than three or four years. A little coterie of mem-
bers craving some new thing buzzed about the pastor and made him
uneasy. These practiced on Mr. Lucas, found out that if either must
go they could be spared. Withal he was an able preacher, original,
pithy and clear. His activities kept him in touch with his hearers,
the lowly as much as the officials. He was not perfect. Prov. 22:3
was his portrait. The politicians on sale, rum sellers and saloon
keepers cursed him. As chaplain in the legislature, his prayers were a
terror to some of them, showing that he knew what they knew could
unmask them. No pastor in Trenton had more bitter enemies. They
assailed him on a clergyman's most vulnerable side, his moral char-
acter. They failed but so impaired the confidence in him as to drive
him away. Had Mr. Lucas intrenched himself in the sympathies of
his ministerial brethren of the Christian denomintitions in Trenton
and been a co-worker with those of his own denomination in their
common fields, he would have had a religious constituency to keep
him in Trenton, "a terror to evil doers."
Rev. M. P. Fikes began his pastoral work in 1894. The interior
of the church edifice was remodeled and the building for the Sunday
schools and social meetings was connected with the main building.
Mr. Fikes resigned in April, 1900.
The first church, Trenton, is located "do^\Tl to^\ii," amid the
workmen of the factories of South Trenton. Under Mr. Walker, a
proposition to remove to "Mill HiU" was seriously agitated, but the
condition of the gift of the ground, where the house stood and the
cemetery about it, its reversion to the heirs of Col. Hunt, if diverted
from the uses for which it was given possibly influenced the choice of
the old location.
Of their house of worship, it is the second they have had up to
1900. even though the old house had been enlarged and often repaired.
The church has had fifteen pastors. Mr. Wilson antedated the consti-
tution of the church. In all he preached in Trenton twenty- one years,
Mr. Boswell fourteen years; Mr. Rhees, ten years; Mr. Lucas more than
TRENTON 135
twenty years; seven have been licensed to preach. Twenty-one
hundred have been baptized into it. Of these, nearly seven hundred
and fifty were baptized by Mr. Lucas. The annual average of baptisms
since 1805 has been twenty-two. In 1875, Rev. Daniel Freas removed
to Trenton. He was born in Salem, New Jersey, and had a considerable
competence from his father. Mention is made of him in the history
of Woodbury church, where he invested so much as was needful to
adapt the house for worship. The writer recalls a meeting of the
Board of the State Convention, when Mr. Freas asked its indorsement of
his visiting Baptist churches in New Jersey to collect funds to repay
him. The Board cheerfully gave its endorsement. The daily papers
of Trenton said of his death: "The day of the burial of Mr. Freas
was in Trenton a day of universal grief." In a letter to the writer,
this extract appears. "Mr. Freas was altogether independent. He
received no salary. Certain persons of all religious and of irreligious
faiths cared for him. All doors were open to him in Trenton. He
spent twenty years in Trenton as a volunteer missionary."
Those clippings are from the city newspapers:
"City Missionary Daniel J. Freas, who was killed yesterday by a
trolley car, will be very much missed in Trenton. He was a kindly
and benevolent man, a bom missionary, always ready to assist the
unfortunate and to excuse the wayward and the erring. He gathered
from the prosperous to distribute to the poor and wretched, and if
by chance an undeserving one was the sharer of his bounty, he always
had a mild and ready excuse. No rain was too heavy and no blizzard
too severe to keep him from going his rounds to hunt up the sick and
the suffering. He would say to people of wealth: "Do you wish to
share with me in the cares and happiness of the coming year? If you
do, give me as the Lord has blessed you. I will use your money the
best I can, and you shall share in my prayers." There were people
who would contribute to Mr. Freas and to no one else."
To one unfamiliar with Baptist history in Trenton the late date
of the origin of the Central Trenton church will be strange. The
Central is the third Baptist founded in LTpper Trenton. In 1842,
the first church called Rev. John Young, lately come from England,
to be their pastor. Six months afterwards he resigned, having ac-
cepted a professorship in the Campbellite College at Bethany, West Va.
Mr. Young claimed to be a Baptist when called to the first Church.
Mr. Young in 1843 preached a sermon in which he insisted on the
union of all Christian churches. A public meeting was called in the
City Hall; after his sermon, to remonstrate against the action of the
First church, rejecting Mr. Young. William Boswell, an old pastor
136 NEW JERSEY BAPTIST HISTORY
of the First church, but excluded from it was chairman and F. S. Mill
secretary; one a Swedenborgian and the other a Methodist.
At his resignation one hundred and twenty-four members of that
church received letters to organize a second Baptist church in Upper
Trenton and that body was recognized as a Baptist church and it
gave Mr. Young a call to be pastor, whereupon the second church
broke into three parts, one of which returned to the first church. A
second organized;the Trinity Baptist church and worshipped in "Tem-
perance Hall." The third party built a meeting house on the site of
the present Central church, of which part Mr. Young was pastor.
Whether an arrangement had been made by some dismissed from
the first church to call him to be pastor of the second church is unknown
At a council called in the case of Mr. Young, on his statement that he
was a Baptist, he was recognized as such, pastor of the second Baptist
church. It was a universal desire of the denominatino in New Jersey
to have a Baptist church in Upper Trenton and this explains in part
the readiness of good and wise men to accept Mr. Young as a Baptist.
Dates of the various movements in these confusions are lost, the sequence
of them, however, is clear. The denomination did not accept Mr.
Young as a Baptist, in fact he was believed to be a Campbellite in
disguise. He was pastor of the second Baptist church in 1844. When
he came back to Trenton, how long he stayed and when he left, or what
became of him and of his denominational relations is not known.
The Central Baptist church owes its existence to the New Jerse}'
Baptist State convention. The property of the second church was to
be sold for debt and the Board of the Convention appointed Judge
P. P. Runyan of New Brunswick, D. M. Wilson and J. M. Davies of
Newark to buy and hold it for Baptist uses. They paid off a floating
debt of thousands of dollars and made needed repairs until the organ-
ization of the Central church.
In October 1853, the Board appointed Rev. J. T. Wilcox to be a
missionary in North Tretnon. He come as a spiritual chemLst and
mingled the Heavenly alkali of love, patience and faith with the dis-
cordant elements unite them in a Baptist church. To his wisdom and
prudence is largely due the success which crowned his work. Helpers
were few and comforters like to Job's were many. On the 30th of April
1854, twenty-nine Baptists constituted the Central Baptist church
of Trenton. In May, they were recognized as such. Fifteen of these
were from the Trinity Baptist church which had disbanded in antici-
pation of the forming of the Central church. Two were from the first
church and twelve Baptist residents in Upper Trenton. Mr. Wilcox
found chaos. He left a happy church of ninety-three membera
TRENTON 137
Wearied with anxious care and exhaustion of more than four years
of toil, his health failed and he resigned ui the midst of a revival,
closing his pastorate March 21st, 1858.
Rev. Lyman Wright the choice of both pastor and people, had
already accepted a call to be pastor and began his charge in the next
May. Instead of coming with pruning knife and plow, he came sickle
in hand to a ripening harvest. Inquirers and converts thronged the
gates of Zion. Six converts he "buried in baptism" on the first Sunday
of his pastoral charge. He was pastor eighteen months and the
house of worship was made attractive. Previously two Baptists had
moved to Trenton, living nearer the first church than to the Central,
D. P. Forst and wife, and J. E. Darrah and wife. In reply to efforts
to unite at the first church, they said: "Your church is already
crowded and we are not needed. But the Central is small and weak
and needs us financially, socially and otherwise and so they united
where they could be of the most use." Prospered in business, they
accumulated wealth and when later, thousands of dollars were needed
for enlargement and mission work, it was freely given. On the next
Lord's Day to that in which Mr. Wright retired. Rev. G. R. Darrow
settled November 1st, 1859. In about two years, Mr. Darrow accepted
a chaplaincy in the army of the Civil War. Mr. Darrow left the mark of
a man of God in whom were combined the cultured gentleman and the
Christian patriot minister.
Rev. T. R. Howlet began his pastorate August 1st, 1861. The
distraction caused by the Civil War, the large drafts upon the men and
on the wealth of the nation, engrossed the energies of the people and
the churches endured exhaustion rather than increase and in December,
1863, there was another vacancy in the pastorate. The church was
divided and serious alienations prevailed at this time. An interim
between pastoral oversight was improved by enlarging the meeting
house and an entire reconstruction, making it a new building. The
cost was about eight thousand dollars. The entire outlay was can-
celled when the new house of worship was dedicated in March 1864.
On December 1st, 1863, Rev. T. S. Griffiths became pastor and
closed his charge April 1st, 1870., till now, the longest pastorate the
church has had. The long vacation in the pastoral office, the re-
building of the meeting house and the suspension of social meetings and
the Lord's Day service had its usual effect. Congregations were
scattered and the membership reduced. The alienations of the former
days had also grown, but the wisdom and piety of the membership
averted disaster. Former distractions paused by the "Young" episode
hindered concert between the churches. Both churches however,
138 NEW JERSEY BAPTIST HISTORY
were on the outlook for expansion and l^y mission Sunday schools
were entering the fields of usefulness.
The Central church had three mission Sunday schools. Tha^
on Perry street had special promise of early return. Already, converts
were gathered and added by baptism into the church. At a call by
Mr. Miller of the first church on the pastor of the Central church, he
revealed that his church had bought lots on a by street, far away from
the residences of any of their members. This was a surprise since the
Central church had been sustaining a mission in that part of the city
since 18G5. Years elapsed but the first church made no move. Deacon
Forst of the Central church often said to his pastor, "I will build a
chapel." We had engaged lots on a prominent street at a larger cost
than the first church, but on account of the old alienation between the
churches the whole movement was suspended. In time, Mr. Miller
came to see the pastor of the Central church and asked if he woud buy
their lots. The pastor said "No, not on a by street." Eventually
we bought their lots at a price of fifty dollars more than they had paid
for them and then selling them. The Central church built a chapel on
their own choice lots. These things delayed the building of the chapel,
till 1867. The property was given to the Clinton Avenue church and
they ocupied the place till they changed their location to Clinton
Avenue. That eminent evangelist, "Elder Jacob Knapp" came by
invitation of the Central church and begun special meetings in Feb-
ruary, 1867, continuing them six weeks. As a result, all the city
churches enjoyed a spiritual refreshing. One hundred and thirty
six were baptized in the Central church; more than one hundred into
the first Baptist church and it is believed that as many as five hun-
dred were added to the several churches that year.
Another mission was begun in East Trenton by the Central church
in 1868. The meetings were held in a small room over the oven in
a pottery and the pastor's feet were unduly heated by the hot bricks
while preaching. Under the next pastor of the Central church a chapel
building was erected for the use of this mission which is now "The
Olivet Church." The disasters which befell the Central church from
1870 to 78 seriously affected this mission, but Mr. William Ellis kept
it alive and Deacon D. P. Forst advanced the funds to build the chapel
which his untimely death made it necessary to repay. When Mr.
Howlett, pastor of the Central church advised the church to give up
this mission, the Clinton Avenue church cared for it and later the
Trenton City Mission Society. A parsonage was bought adjoining the
church, by Deacon D. P. Forst in 1865. It was lost when given to Mr.
Howlett in settlemant for arrearages of salary due him about 1875-6.
TRENTON 139
Upon the removal of Pastor Griffiths ui April 1870, Rev. C. Keyser
settled as pastor the next October. After the meetings of Mr. Knapp
in a sketch of the Central church, it was stated "that only thirty-eight
remained of the one hundred and thirty-six baptized and of them fifty-
two had been excluded, or over one-third, and at least twenty have
ceased to show any interest in the church." Even though the state-
ment be true, it is not just, except all the facts are given. The pastor
who succeeded to the care of a church of more than four hundred
members, two hundred and fifty of whom were actively engaged,
each week as teachers in five Sunday schools and which sustained
twenty-one prayer meetings each week, and two additional preaching
services alternately, both now efficient churches; this pastor a good
man and an able preacher, announced to these disciples from the
pulpit: "that the main business of a church was to take care of
itself," alienated from himself the spiritual element and chilled the
activities of the church. Very soon the thirteen mission districts were
suspended and the twenty-one prayer meetings dwindled to one at which
the attendance was reduced to about twenty per cent of the two or
three hundred that had formerly met. More, a colony of most efficient
members went out to form the Clinton Avenue church, because they
were shut up at home, and with the purpose to renew the old time
activity. Not only this, but diversion and dissention brought
disatisf action and a large majority of the young members of the church
were disgusted with the type of religion they saw in the church busi-
ness meetings and wandered off, explaining why so many of the bap-
tized were lost from the membership. It was wholly due to the change
from life to decay.
The mission work of the church promised abundant fruit. In
his introductory sermon in December, 1863, Pastor Griffiths
had said: "I do not come here to build up this church
out of other congregations, but to gather from the 'highways and
hedges,' the non-church-going people." To this the membership
responded and when the plans were changed for "sitting still," it is
not surprising that there was a balk in all mission work. If
any credit is given for the rapid growth of the church it
is to be recognized as having passed from a "side track" to the
"main line" to an active place in Christian activities because of the
piety and devotion of its membership, each aiming to be "in his own
place round about the camp and answering to the call of the Divine
Master, "Here Lord, am I, send me." The necessity of building a
larger house of worship and the prospective increase of labors im-
140 NEW JERSEY BAPTIST HISTORY
pelled the pastor to believe that another unwearied with care could
better develope new lines of enlargement.
A large German population had come into the city and demanded
attention to reach it with Baptist views of truth. Members of the
Central church had pledged twelve hundred dollars annually for the
coming five years for mission work among them. But at a meeting on
this behalf, the pastor, Mr. Miller, of the first church, was not ready
for the movement, although his members present at the meeting were
and the enterprise came to an untimely end. The Afro American
people were also increasing and these needed provision for their care.
Members of the Central church were sensitive to these conditions and
with all, had the financial resources to meet them. In anticipation
of these added calls, the pastor decided to retire, in hope of a more
efficient successor and resigned to take effect in April 1870. This
was a mistake m him, inasmuch as a stranger could not know the
needs of the field. Had he remained these objects would have been
effected.
On the next October, Rev. C. Keyser entered the pastorate.
Mr. Keyser accomplished two important objects ; the church edifice
was vastly improved and a chapel was built for the Oilvet mission,
through Deacon D. P. Forst advancing its cost. But unhappily, the
improvements on the church edifice remained a debt, which in the
reduced financial ability of the church, on account of alienations and
removals imperilled the entire property. Pastor Keyser was valued
by his people, but misapprehended them and lost his opportunity to
do them the good in his power, by a staid conventionalism and lack of
tact. He closed his pastorate in March loth, 1875.
On the next October, T. R. Howlett was called to a second pas-
torate by a majority vote against the spiritual, financial and social
element of the church. An anticipated result happened. There
was a virtual break up. His first pastorate had not been happy
Old alienations revived, members who had sustained the church took
letters, or withdrew and suffered expulsion. He remained till October
1878, three years. Arrearages on his salary were paid by sale of the
parsonage. After his resignation while yet pastorless, the Holy
Spirit visited the church, as of old.
Rev. L. B. Hartman was sent for. Being proved, he became
pastor near the end of February 1879. Mr. Hartman was evidently
the man divinely chosen to recover the church from impending wreck.
Congregations grew and the pastor happily gathered again an efficient
church. Lacking the financial and social element included in its
membership from 1866 to 1870, but yet an efficient body. Pastor
TREXTON 141
Hartman iserved the church twelve years closing his labors in 1891.
His charge may be judged by its fruits, revivals were frequent; some
who had left the church in its days of trouble returned; debts were
paid; empty pews were filled; the pastor's salary was increased and
the status of the church in the community was restored.
Rev. J. T. Craig was called to the pastoral office in September,
1891. In 1895, illness compelled his resignation. The church was
very kind to him both in his long illness and in giving to him a pension
for many months after his resignation. Tokens of good were enjoyed
under Mr. Craig. The unity of the church was preserved, debts were
paid, congregations were retained and converts were baptized.
Follovring Mr. Craig, Rev. A. W. Wishart entered the pastorate
in July 1895, and is now (1900) pastor. Mr. Wishart makes a specialty
of social Christianity — Christianity in the home, business and in the
municipality. There has been more or less revival interest under
his ministry. Men, especially, are attracted in the evenings. Mr.
Wishart has made himself a power in Trenton, both with the officials
of the city and in the community. The church is heartily united in
him and is increasing its hold on a large class of non-church-going men.
There have been many good men members of the church. Deacon
D. P. Forst and his brother-in-law, J. E. Darrah, Deacons Cheeseman,
McKee and Thomas C. Hill. Clinton Avenue church is indebted
especially to T. C. Hill. Fuller allusion will be made to him in the
history of Clinton Avenue church.
The origin of Clinton Avenue Church is stated in the history of
Central Trenton Church. A mission was begun on Perry street in 1865,
by the Central Church. Deacon T. C. Hill had it in special charge.
It developed into the Clinton Avenue Baptist Church in 1873, having
thirty-fi^'e members, nearly all of them dismissed from the Central
church. At its beginning, the meetings were held in private houses
and were accompanied with unusual spiritual interest. Numbers
were converted and baptized into the Central church. Among the
converts were saloon keepers, whose places were immediately clcsed.
When in 1867, the chapel was built on Perry street, a Sunday school
was possible and regular afternoon services were begim by pastor
Griffiths of the Central Church. The Sunday school and week evening
meetings were made up of the most crude and untutored elements.
Then various factories and potteries were located in that section and
many of its residents were of foreign birth. The boys who thronged
the meetings evidently enjoyed this land of liberty and they had "great
fun." Coatless and shoeless, with rents in their nether clothing,
during prayer meeting pla3'ing leap frog in the aisle, turning somer-
142 NEW JERSEY BAPTIST HISTORY
saults over the benches, whistling, crowing, mewing, as the temper
took them. Often the pastor could not hear his own voice in prayer.
Said a member of the church to him at the close of such a meeting,
"This is dreadful. You must get a policeman to keep order." To
her, he replied: "This chapel was not built for such as you, but for
these boys and of those of their kind, wait and see." Within a year
there were no more orderly meeting and Sunday school. Blessed
reward they had who endured. It was one of those cases in which
Christianity proved its mastery of ignorance and of the rudest home
life.
In the Central Church, the pressure of restrained working forces
for an outlet, excited a purpose for a change. In 1871, a city Baptist
Mission Society was formed which employed Rev. James Thorn to act
as their missionary. The Sundaj' services at the chapel on Perry
street were renewed. The attendance and interest increased; some
were converted and baptized, and when, in the spring of 1873, a com-
mittee was appointed by the Central Church to examine the field, they
reported favorably concerning the organization of a church, but it
was not until May 28th, 1873, that the final organization was effected
Thirty-five persons presented their letters and were organized as the
Clinton Avenue Baptist Church. A lot having been bought on that
avenue for the erection of a church edifice, a house was eventually
built at enormous cost, far beyond the ability of the church to pay for.
The welfare of the church was sacrificed for many years by the great
debt with which it was burdened. The building would certainly have
been sold by the sheriff, but for the thousands of dollars, which the con-
vention board and the State at large raised to pay for the folly of its
erection. In the second effort to cancel its debts, the Board of the
Convention mortgaged another church property, which it had pledged
its honor to be forever kept for Baptist uses, and to pay off that mort-
gage has offered that property for sale. How just and true the old
saying: "That corporations have no souls." This religious corpor-
ation verifies thus its inability to be honest and just in a matter of
dollars and cents. The Central Church gave to the Clinton Avenue
Church the chapel and property on Perry street, which was later sold,
the funds from its sale appropriated to cancel subsequent debts.
Mr. C. B. Perkins was ordained, became pastor in October, 1873.
The church worshipped in the chapel on Perry street two and more
years. Mr. Perkins closed his pastoral charge in February 1878.
Rev. N. W. Miner settled as pastor in September, 1878. His
chief work was to collect funds to save the church edifice. Although
engaged in these financial matters, the spiritual ties were not over-
TRENTON 143
looked and many converts were baptized. But the load was burden-
some and Mr. Miner resigned in March, 1881. Two years of di.scourage-
ment passed and division grew out of these financial straits. A large
number drew off and started an opposition church nearby. It dis-
banded however, in a short time. Amid these troubles, the mothei
church had incumbered itself with debt for repairs and improvements
and, distracted with divisions, appealed in behalf of Baptist interests,
in the Capital city of New Jersey to the Board of the State Convention.
In February, 1883, the Board agreed to assume the mortgage on the
property and appropriated five hundred dollars the sum of the annual
interest toward the pastor's support, collecting also, many thousands
of dollars for the debt and by its annual appropriation saved the
church property. It is only just to Deacon T. C. Hill, on whom re-
sponsibility wholly lay for the erection of such a house, he paid thousands
of dollars for the debts of the church, mortgaged his property for other
thousands to pay claims against the church. It is also due to say,
that had tlie Central Church retained the financial strength it had when
Mr. Hill began his enterprise, different conditions would have pre-
vailed, but the calamities of the Central Church involved its own
existence. Had Deacon Hill accepted advice and l)uilt a ten or fifteen
thousand dollar house, the Baptist cause would have been advanced
instead of being retarded.
Rev. O. T. Walker once pastor of the First Church, entered the
pastoral office in 1883, but he failed to draw his friends to a sinking
craft, he gave up hope.
In February 1885, Rev. Judson Conklin settled as pastor in
September, 1885. A remaining mortgage of ten thousand dollars was
paid about this time. Deacon D. P. Forst having removed to New York
City on account of the unwisdom of the majority of the Central Church,
left a legacy of two thousand dollars to Clinton Avenue Church under
given conditions. The church property which the Board pledged itself
to keep intact was mortgaged for the balance of the debbt of Clinton
Avenue Church. Thus there have been no entanglements of debt in
Mr. Conklin's pastorate, that cut short those of his predecessors. Mr.
Conklin is now pastor (1900). Clinton Avenue Church since relieved
of debt, has had a uniform growth both by baptisms and b}' letters
from the First and Central Churches, each of which, until within the
last few years have had internal agitations and some of the strongest
and best of their members have had a home in Clinton Avenue. These
mature members constitute the church a center of power.
No other church in the State has had so much done for it by its
sister churches. Lately, it has expended nuieteen thousand
144 NEW JERSEY BAPTIST HISTORY
dollars on improvements of its sanctuary. Had some of this money
cancelled mortgages on conventon property, which the Board pledged
its honor to keep forever, for Baptist uses (which property is now oflfered
for sale, said mortgages being security for money borrowed to pay off
the debts of Clinton Avenue Church) there would be more confidence
in the convention as a guardian of trust funds. The future ^vill show
the appreciation of pastor and people of their opportunity. Mr. Hill was
a deacon of the Central Church, was identified with Perry street mission
from the first. He was a constituent of Clinton Avenue and was
intensely active in all lines of Christian work. His -wife as much so as
himself. If, in her judgement, he lacked in giving or in doing, Mrs.
Hill was an inspiration to make it up. Both of them were modest and
lowly. He made his pastor his confidant in business and in his re-
ligious forecasts; the single exception was in the kind and cost of the
Clinton Avenue Church edifice, yet received his protests with utmost
kindness. His pastor knew that he was first and always a Godly man.
Business with him had its primal motive in what it enabled him to do
for his Divine Master. Of the social meetings and the Sunday school
in Perry street, he was the main stay. But one other member of the
Central Church, Deacon D. P. Forst commanded a larger foUo-nnng.
His purpose to build so large and costly a house of worship for Clinton
Avenue Church illustrated his idea that nothing was too good for God.
He had not, however, taken into account his own private resources,
nor a coming financial crisis.
A lesson of this history of the intent of a good man is: that while
desire and faith justify ventures that involve the honor of God's
kingdom and the integrity of his servants, we need to be sure of His
indorsement of both the means and of the end, exercising common
sense as to the probability of commanding both the means and the
end. God is to be trusted; not, however, in the anticipation that he
will do what we think he ought to do. He is Himself, the best judge
of what he ought to do. Clinton Avenue Church has had four pastors,
and two houses of worship. The chapel on Perry street serving its
use the first two years of its life.
Baptist churches have various origin; a mission Sunday school,
a chapel, an outgrowth of the mind of Christ in a few loving souls,
cheered in their purpose by a missionary pastor of a nearby, possibly
of a mother church, or through men and women who see in the wastes
about them an invitation to possess the land. There is a great differ-
ence in pastors. One limits himself to the church he serves. Quietude
is to him, a condition of spiritual health; expansion is a waste. To an-
other the noise and excitement of the battlefield are essential. Limitation
TRENTON 145
stifles him. The sphere of these men in the Kingdom of God is as
different as their temperament. Fields also are as unlike as the ax,
the plow. There is use for both in the varied condition of humanity.
The Wiseman may have had this in mind when he said: "The fining
pot for silver, and the furnace for gold." Prov. 27;21.
The pastor of Central Trenton church began a mission in East
Trenton about 1868. The suburb was new, the people widely scattered.
Neither halls nor school houses suited for worship. However, there
was a small room in a pottery above the oven, the top of which was its
floor. Permission was given to hold meetings in it on Lord's Day
afternoons. The place was very warm and small and the floor hot
from the fire under it. At the first meeting, about twcntj' persons were
present. It was a long and weary walk in the heat of summer from the
parsonage to the place of meeting. A Sunday school could not be held,
for while the church would supply needed books and other essentials,
there was not a safe place for them. A change of place was necessary.
Mr. Philips had a brick yard near by and he gave the use of his office
for a Sunday school, where it met till a chapel was built. Under
Pastor Keyser, who succeeded Mr. Griffiths in the fall of 1870, a chapel
was built. Deacon D. P. Forst furnishing the means and Mr. Keyser
maintained a Lord's Day afternoon service there, while pastor and
having resigned in March, 1875, v/as followed by Rev. T. R. Howlett
a former pastor. He ad\-ised the church to give up the Olivet Mission,
and the property came into the possession of Deacon Forst and of J. E.
Darrah, they assuming the indebtedness of the building due to Mr.
Forst, he having advanced the funds for its erection. Eventually,
the property belonged to the estate of Mr. Forst. In the meantime,
a son of Deacon William McKee, of the Central Church and a son of a
former pastor, who had begun the mission sustained the Sunday school
when disasters befell the Central church from 1873 to 1879.
The Clinton Avenue Church was foster mother of the mission,
carmg for it, for four years, especially under the superintendence of
Mr. William Ellis, whose devotion to the mission was tireless. Un-
happily, a proviso in the deed of the lot returned it to the giver of the
lot at the suspension of the mission. Whereupon, Deacon Forst
bought the property and it became a part of his estate. Later arrange-
ments were made by which it came to the Olivet Church. The Baptist
City Mission Board, into whose charge the mission had come, in June
1895, appointed Mr. W. A. Pugsly, a Missionary on the field, and in April
1896, the Olivet Church was organized with thirty-four constituents.
Twenty-six were from Clinton Avenue Church, that church being
closely associated with the field. Rev. J. L. Coote became pastor in
146 NEW JERSEY BAPTIST HISTORY
August 1896, remaining till 1900, when he resigned to enter another
charge. While pastor, the house of worship has been extensively
improved and enlarged and the church has fully occupied its field.
Despite the uncertainties and changes experienced by the mission since
1868 to the organization of a church in 1896, twenty-eight years, one
man, William B. Ellis has stood by the mission, kept the Sunday
school alive, secured occasional preaching and through him, the Olivet
church has become a possibility.
Mr. Ellis had been an unbeliever in Christianity, having large
influence with young men and imbuing them with his enmities to
Christianity. Mrs. Judge J. Buchanan, member of Central church,
sent a note to Mr. Ellis inviting him to visit her in her sick room. He
did so and induced him to go to the church with her husband. The
pastor found them both on their knees in prayer. Mr. Ellis was
converted and was baptized in February 1867, and from that time,
had a new purpose in living, to save men and was most active in mis-
sions and in personal work. Living near Olivet mission, he established
a prayer meeting in his house. There had not been a religious meeting
before in that neighborhood. At the first meeting the window glass
were all broken with stones and his house battered and defaced. But
the meeting went on. Factories employing children of foreign born
people, instanced the need of Christian influence there. Mr. Ellis
lived to see a great change about his home and the vicinity is as orderly
as any other. Although Olivet Church sprang from the Central
Church and its, chapel was built by its members, it is, though cast off
by the pastor of that body, really a fruitage of Clinton Avenue Church
and of the City Mission Society. One house and one pastor has served
the church.
Rev. G. W. Lasher was the first pastor of the First Baptist church
of Trenton to occup}' Sovith Trenton with local missions. The
church itself was ready to respond to the labors of its pastors to plant
missions at home. But the pastors appear to have been content with
their home work, excepting M. J. Rhees who preached in North
Trenton, near by where the Central Trenton Church is located. At
his removal the appointment ceased. Mr. Young, under the pretence
of a Second Baptist Church in Upper Trenton, colonized there. But
its unhappy beginning and wretched end, was a discredit to the Baptist
cause in the city. To Pastor Lasher belongs the credit of seeing an
opportunity and of having a "mind to work" and developing the
forces of the First church to accomplish great things for God and men.
His choice of the field for another church in South Trenton Avas a sound
TRENTON 147
judgment, within the care, sympathy, financial aid, which the mission
might need from the mother church.
Not only the location at the corner of Clinton and Rocbling Ave-
enues, but the provision of the large grounds, the size and type of the
chapel built, evinced a comprehension of future needs, an intent to
provide for them. The chapel was dedicated in May 1869. Ground
and building costing nearly twenty-five hundred dollars. Previously,
a city mission society was formed. Earlier propositions of the kind had
failed because of jealousies growing out of the Young influence. Much
credit is due to Mr. Lasher, that he not only refused to walk in leading
strings, but broke them in pieces. The enterprise was named, "The
Hamilton Mission." A missionary, Rev. James Thorn, had been
employed by the City Mission Society, who labored in both the Perry
street chapel and in the "Hamilton Mission."
On September 10th, 1874 the Hamilton Mission was organized
into the Calvary Baptist Church with a constituency of fifty-four
members, nearly all of them from the First Baptist Church. Rev.
M. Johnson was the first pastor for two years, when illness caused his
removal. Rev. F. Spencer followed for three years to 1877. Under
his labors continuous refreshings were enjoyed. Also the meeting
house was enlarged. Illness limited the stay of Rev. L. H. Copeland
as pastor, to a few months. His successor, William H. Burlew, also
had a pastorate of only about eighteen months.
In August 1883, E. J. Foote having been a "supply" for months,
settled as pastor. During this charge, various gifts from without,
were applied for repairs, the mortgage debt was reduced and other
claims were paid. Mr. Foote resigned in 1889.
Next came as pastor. Rev. H. B. Harper in 1890. In 1891, plans
were adopted for a new church edifice which was begun in August
1891 . The next April, 1892, the unfinished audience room was occupied
furnished with the old furniture of the old house. The church has
never as yet, recovered from this folly. Had the old house been
cleansed, painted and furnished anew, it would have saved the church
from a debt that has paralyzed it and every pastor's work since. Mr.
Harper resigned after three years and fled from the burden with which
he had cursed the church. Some pastors have the gift of getting
churches into trouble and then leaving them for more comfortable
quarters and enjoying the disasters they have left. Mr. Foote was
a member of the church and had he insisted upon a reasonable im-
provement and enlargement of the building, it could have been made
attractive. He also has gotten away to more pleasing surroundings in
a church able to pay expenses.
148 Nl'lW .IIOKSMV HAI'TIS'I' IlISTOUY
III 1893, Hov. D. S. Mulhcrn entered tlie pastoriite. It devolved
on him to complete the buildinj^, The andience room most unsi[:;htly,
unfinished, with delapidated furniture, the debt and folly from which
Mr. Harper liad fled, was increased by this needful improvement. It
was then ileeided to dedicate the house, which took place in June! 895.
A feature of the service was, that Rev. T. S. Griffiths, pastor of the
Central ('hureh, when the Perry street chapel wa.s built, offered the
prayer of dccHcation, also offered the prayc^r of dedication at the
"Hamilton Mission" was sent to olTer the prayer of dedication of this
sanctuary. Mr. Mulhcrn was pastor about three years. In this
short time there were almost as many l)aptized into the church as in
the ten years before. The largest number of baptisms in one year, sev-
enty-five, w:is in this charge.
Mr. Mulhcrn was succeeded by Rev. J. K. Manning. Good hopes
were indulged for the church under Mr. Manning, but the hopeless
relief from debt is a sufficient explanation of disappointment. Some
suggest abandoning the j)rop('rly and locating elsewhere. But the
large; pojiulation about the house of worship must be cared for. If
the First Baptist churcli would undertake relieving the church of
debt, they could do it. Mr. Manning wjis still pastor in 1900.
The clun-ch hius h:id eight pastors. Two houses of worship, the first
built and paid for by the First church, the Second which if the church
could sell for its ilebt, would be in an improved condition. Three
hundred and eighty-oiu; have been baptized up to 1900, an annual
average of nearly fourteen.
As saiil in the history of the First Baptist church of Trenton, under
Mr. Lasher's enterprising antl missionary pastorate lots were given
in the sixth ward on which to build a chapel. In June 1870, the pastor
induced the church to build the chapel and begin mission work. The
building was dedicated on March 19th, 1871. A Sunday school and
devotional meetings were maintained until 1891. When the fifth
Baptist church was organized with a membership of thirty-one, twenty-
eight of them were dismissed from the First Bajjti.st church, under
the pastoral care of Rev. Elijah Lucas. At its origin, T. C Young
was identified with the church first as "supply" then as pastor. He
resigned in 1893, and in Scptcmper 1893, Rev. J. P. Hunter became
pastor. In that year, lots in another location were bought, with the
intent to move the building to the new lots. This was accomplished
in 1894. Mr. Hunter terminated his pjistorate in 1896. Rev. F. C.
Brown followed him that year. Mr. Brown's coming was attended
with tokens of Divine blessing and many converts were added to
the church by baptism. Pastor Brown resigned in 1899. Mr. C. M.
TRKNTDN 149
Anglo in that yciir wius culled iind ord.iiiicd, ixjconiinf!; pastor. Mr.
Atif^ln in pastor in li)()().
Youiif!; cliiirclics in cities have a l()tifi;,]jliard stnigKlc; into indo-
|)(!nd(!nc(; of outside; aid. The more so, if under the shadow of a large
and infhuiiitial church. If, however, generosity and open heartedness
he in the p.'ustor of the mother church, toward the struggling hand, the
burden is shared and lightcuKMl. But if selfishness and home interests
dominate the pjustor and mother church and the younger is left to
carry its own burdens, only those who know the; hard.ships of building
up a young church in th(; busy city, can know the co.st and anxiety
of such an enteri)ri.se. The word of tlu; Apostle in II Cor. 12:14,
"For the children ought not to lay up for the parents, but the t)are,nts
for the cliildreii," is a rul(> of th(> nilationsliip between a mother church
and its daughter. Fifth Trenton church has had four p;istors, one
meeting house which has been r moved from one location to another.
"T*
CHAPTER XIV.
HAMILTON SQUARE AND PRINCETON
Hamilton Square was originally named Nottingham Square
Baptist church; by a division of the township, the church edifice was
in Hamilton township and the name was changed to that of the town.
That wonderful man, Peter Wilson, pastor of Hightstown Baptist
church, made a station at Hamilton Square in 1785. A house of wor-
ship was built in 1788. The lot was given by Mr. Eldridge and the
house erected through Mr. Nutt. Those converted at the Square
united with the Hightstown church and the Hamilton Square church
was organized April 25th, 1812, of members dismissed from Hights-
town church. Mr. Wilson was the first pastor resigning in 1816, a
period of thirty-one years from 1785 and four years after the consti-
tution of the church. Rev. Mr. Boswell of First Trenton church
followed Mr. Wilson in 1818, serving four years. When adopting
Swedenborgian views, he was excluded form First Trenton Baptist
church. Rev. John Seger became pastor at Hamilton Square in 1820,
preaching alternately at Hightstown and Hamilton Square. Two
years of this time was in alternation at the Square with Mr. Boswell of
First Trenton Baptist church. Mr. Seger served Hamilton Square
for twelve years. He was very useful, highly esteemed and his labors
and influence of an abiding character. After his resignation, three
years of pastoral destitution occurred. In this time, assention pre-
vailed; antinomianism developed. In 1835, Rev. W. D. Hires was
pastor a few months.
Rev. S. Stites became pastor in 1837. He was the first to give
his entire time to the church. Humble and a Godly man, he labored
amid many trials from the antinomian element for sixteen years.
Says a later pastor: "Few would have labored so long and been so
diligent for a church, so wanting in sympathy and respect for a pastor,
as was this church." Only the staunchness of pastor Stites saved the
church from being swept away by antinomianism. Their contentions
were a great injury to the cause of Christ. The church clerk, one of
them, when these sloughed off, took the early records of the church
to this faction, so that they are lost. While Mr. Stites was pastor, a
parsonage was built in 1839. The sanctuary built in 1785 and in use
sixty-six years, which was supplanted by a larger and better house
HAMILTON SQUARE 151
in 1851. Pastor Stites resigned in 1852 and settled as pastor in a
near by church, where he ministered two years, even though suffering
great physical sickness, aggravated by his trials at Hamilton Square
and then went to where "the wicked cease from troubling."
In the next June 1853, Rev. William Paulin settled as pastor.
His ministry had positive results; in changing pastors, the benevolence
of the church was developed and the Sunday school which had been
extinct for a long time. Mr. Paulin gathered many converts into
tiie church and closed his charge at Hamilton Square in January 1859.
Rev. A. H. Bliss entered the pastoral office in the next August and
resigned there at the end of three years, leaving the church in the
enjoyment of revival mercies.
On February 1st, 1863, Rev. W. E. Watkinson entered upon charge
of the church. Mr. Watkinson was an active and devoted pastor, as
well as a good preacher. Congregations increased rapidly; the larger
house and its spacious galleries were crowded with an interested and
earnest people. Thus for eight years, the church grew in all the
elements of growth and power. Seldom has a pastor wrought so
great a change and accomplished such gains. In one of the annual
revival seasons, Mr. Watkinson baptized eighty-nine. Among them
were twenty-two husbands and their wives. The annual average of
baptisms for eight years was more than thirty-five. The visits of Mr.
Watkinson to his old field were very much like a jubilee.
In 1870, the church decided to build a house of worship at Allen-
town, anticipating there a church organization. Pastor Watkinson
resigned to take effect in 1871. Rev. W. W. Case accepted a call to
be pastor and entered the pastorate in October 1871. His father.
Rev. J. B. Case is widely known in New Jersey as a useful and honored
pastor for many years. Mr. Case retained his charge for ten years,
closing his labors at Hamilton Square in December 1881. Several
revivals were enjoyed while Mr. Case was pastor. A large and modern
house was built accommodating the congregations that crowded and
overflowed the old house. The AUentown movement was revived
and a colony of efficient men and women were dismissed to constitute
a church there, which, since its organization has been self-supporting
and a helper of all good things in the field in which it is located. But
for the trustfulness of the people in their pastor, calling on him to
write their "wills," dividing their property between the church and
their heirs, who loaded the odium of losing gain on the pastor, Mr.
Case might have been at Hamilton Square to-day, efficient and useful
as at the first. The moral is: Let pastors beware of writing "wills,"
that bequeath anything to benevolence, which covetous "heirs" expect.
152 NEW JERSEY BAPTIST HISTORY
Had Mr. Case heeded tlie wise man's councils in Prov. 22:3, which he
repeats as of special moment, he would have escaped much slander
and hate.
In 1882, Rev. Joseph Butterworth accepted a call to be pastor,
remaining four years and enjoying a full average of prosperity. Mr.
Butterworth was followed by Rev. J. B. Hutchinson in September
1886. Mr. Hutchinson was one of the great preachers of his day.
Unaided by "notes" his sermons both in rhetoric and in discussion
were most remarkable if not perfect. He married an estimable lady
of his congregation, with usual result. At the end of three years he
accepted for the second time a call to Philadelphia. Two years later,
it was said at his burial, by one who had known him long and inti-
mately :
"Thus, not many, comparatively, know aught of him whom we
mourn to-day. We are here with the memory of a dear and nol^le
friend — one who has left the world better than he found it — one who
has stood as a rock amid the raging currents of men's opinions, turning
them hither and thither, but ever himself pointing them to the Cross.
God only knows the value of such a life.
"The mightiest forces of Nature are silent in their operation. The
planets and the sun, and the sun's sun, on up to the Throne of God,
give out no sound. They who dwell therein hear nothing and see
nothing of the subtle power that holds each in its place. And so,
with rare exceptions, the greatest power of a life is its unnoticed in-
fluence.
"The world does not know its greatest and best dwellers. As the
fragrance of the flowers and the fruitage of the forests, unknown and
ungathered of men, exceed that of which we are conscious, so of human
life and doings. But God knows them. And this makes us glad.
Since, so it is that which is good and true and Godly cannot be lost.
"The inaudible lesson of the broken seal, the open sepulcher, the
folded napkin on its stony pillow, is graven upon the soul as no voice
could have done it."
After Mr. Hutchinson, Rev. G. Young followed. He continued
until September 1894. Followinj:; Mr. Young, Rev. W. T. G;illoway
became pastor, beginning his duties in 1895. He was .still pastor in
900. One church, AUentown, has been colonized from Hamilton
Square, with fifty-two members. Another, under the labors of Rev.
A. S. Flock in the vicinity of Hamilton Square, of Windsoi-. Under
the labors of Mr. Flock, many converts were baptized and added to
Hamilton Square, Hightstown and AUentown churches. Some of
HAMILTON S(JUARE AND ALLENTOWN 153
these agreed to unite in 1898 and constituted themselves at the Bap-
tist church at Windsor; Mr. Flock becoming pastor.
Several members of Hamilton Square have been licensed. Three
church edifices have been in use. One built in 1785, twenty-seven
years before the church was constituted. Another, in 1851, under
Pastor Segar. A third in 1881 under Mr. Case's pastorate. An
incident in the history of this church relative to the tavern license,
and the change their temperance ideas have undergone is found in
the chapter on temperance and was it not so sorrowful is significant.
Another told to the writer by Deacon John West of Hamilton Square,
whose grandmother was baptized by Abel Morgan opposite to Red
Bank, Monmouth county. At the baptism the people sang the hymn
which modern compilers deny a place in our hymn books of Praise.
Christians, if your heart be warm,
Ice and snow can do no harm.
If by Jesus you are prized
Rise, believe and be baptized.
(And other verses.)
Allentown is in Monmouth County, about five miles east of Ham-
ilton Square. It is a rural town off of railroads. This explains wh)%
in the midst of five or six large Baptist churches it is only in 1874,
that a Baptist church was formed there. Numerous members of
Hamilton Sqtiare lived in and near to the town, but were content
with their old home. Population tended to commercial centers. The
quiet and lonely place might have been longer without a Baptist church
had not its seclusion been an attraction to a widow with a family of
children. She moved there in 1852. One of her sons was a Baptist
before their coming and another later. Both joined the Hamilton
Square Baptist church walking thither on the Lord's Day.
In the years 1847-51, Pastor Armstrong of Upper Freehold church,
preached occasionally in Allentown and Rev. W. E. Watkinson of
Hamilton Square church arranged in 1863 to preach regularly in
Allentown. He could not induce his church to buy lots and build
a house of worship in the town. It may be, that it was best that he
failed since they might have bought cheap lots on a back street and
built a house to correspond. At a proper season, Mr. W^atkinson
preached in a near by grove and the Methodists allowed him occasionally
the use of their house. But objections to the movement arose from an
unexpected quarter and the meetings ceased.
When Mr. Case settled at Hamilton Square, he renewed appoint-
ments at Allentown. In 1873, the Rogers brothers, all of whom were
Baptists and sons of the widow referred to, became owners of an old
154 NEW JERSEY BAPTIST HISTORY
store building. They fitted up an upper room at their own cost for
Baptist worship. The place was opened for worship July 20th, 1873.
This is another instance of many in New Jersey, of Baptists standing
by their convictions of truth, of duty and of their reward in triumph.
A Baptist home developed Baptist unity and purpose. Pastors at
Hamilton Square and at Upper Freehold preached at appointed
seasons. Pastor Case began special meetings in November 1873,
neighboring pastors aiding him. One result of these meetings was, that
eleven persons were baptized in a stream close by on December 27th,
1873.
It was soon after decided to organize a Baptist church. Letters
of dismission were given by Hamilton Square church to any of its
members wishing to unite with the AUentown enterprise and on the
23rd of March, 1874, the AUentown church was recognized consisting
of fifty-two constituents. At a meeting of the church on May 28th,
1874, Rev. W. E. Watkinson was called to be pastor. Having preached
a few weeks, consent was given him to recall his acceptance of the
pastorate on account of serious illness.
"Supplies" ministered to the church until October 12th, 1874,
when Rev. W. Lincoln settled as pastor. He was pastor until his
death on April 24th, 1877. His charge was both happy and fruit-
ful. Both himself and wife were buried in AUentown. The succession
of pastors was: J. W. Grant, 1877-8, one year; W. H. Burlew, 1878-81;
S. L. Cox, 1882-85; H. Tratt, 1885-88; T. C. Young, 1888-90: W. W.
Bullock, 1891-96; A. R. Babcock, 1896-1900.
The first place of worship was owned by the Rogers Brothers and
the church had the use of it without cost until October, 1879. The
church was compelled to have more room for the accommodation of
the congregation. In August, 1878, steps were taken to build a
meeting house large enough to hold their congregation. Contracts
were made for such a sanctuary to be ready for use in October, 1879.
On October 5th, baptism was administered in the baptistery.
The Rogers Brothers had their usual share in building and pay-
ment for this house of worship. The building itself is a most creditable
one, thoroughly equipped with a large pipe organ, heaters and fitly
furnished. Special revivals have been often enjoyed by the church
and unity has always characterized it. Its members include a positive
element of social influence. Other denominations had preceded
Baptists and were rooted in the community and cared for their own.
A proper thing to do. StiU they have been kindly to later comers.
One member has been licensed to preach and is a pastor. Of the
Rogers Brothers, one is left in AUentown. The others have gone to
PRINCETON 155
their bless?ed reward. Tlie church is a memorial of their integrity and
of their devoted Christian faitlifulness to truth, duty and to God. The
widow mother wrought a good work by her removal to Allentown and
by training men of might and character to accomplish large things for
the Lord and Saviour Jesus Christ.
The church named Princeton is located at Penn's Neck, a mile
east of Princeton. Originally, it was known as Williamsburg. On
the thoroughfare from Philadelphia to New York, it is believed that
William Penn and George Washington slept in the public house, which
is now the Baptist parsonage. The following is a copy of the writing
of Peter Wilson, a preface in the original church book of the Princeton
church at Penn's Neck.
"Williamsborough Baptist church book commencing December
5th, 1812, at which time and place, their meeting house was opened
and solemnly dedicated to and for the worship of God. History of
the rise and progress at Williamsborough, Penn's Neck, West Windsor
township, county of Middlesex and State of New Jersey. Ministry of
Rev. Peter Wilson. Preaching commenced at John Flock's in the
township of Maiden Head (Pennington). Also at tlie house of John
Campbell's in Princeton. John Flock and his wife joined the Baptist
church (Hightstown) that year, 1790, Preaching commenced at John
Hights on Penn's Neck and continued in different private houses in
Princeton. Peggy Schank was baptized June 12th, the above year.
1791, John Hight and wife were baptized. Richard Thomas and wife
were baptized in 1792 (Mr. Thomas was a delegate to the New Jersey
Association formed in 1811, also to the New Jersey Baptist State
Convention begun in 1830.) Following is a list of the baptized in 1793-6,
1798-2, 1803-5, 1807-8, 1810-2, 1811-3, these being entered in the church
book of Williamsborough, were residents of Penn's Neck and vicinity.
Mr. Wilson adds: "It is remarkable that God influenced and
disposed William Covenhoven, Joseph Grover, John Applegate, Ben-
jamin Maple, William Vaughan, Henry Silvers, John Jones, Joseph
Smith, Richard Thomas, John Flock, Ezekiel R. Wilson, members of the
church (Hightstown) Joseph Stout, J. A. Schank, John Grover and
without exception, almost the inhabitants of Penn's Neck and Prince-
ton generously contributed to raise a house for God. It was undertaken
with spirit and the carpenters worked well and nearly completed to
the satisfaction of the managers, on the 5th day of December, 1812,
when it was solemnly devoted to the service of God. What remains
still more remarkable is, that the first sermon preached near where the
meeting hou.se is erected, was in the same house where the la.st .sermon
was preached before the dedication of the house. The first sermon
156 NEW JERSEY BAPTIST HISTORY
was from Matt. 11: 28-30, the last from Rom. 13- 14. All the above
took place without previous reflection."
PETER WILSON.
Then follows "the covenant," in Mr. Wilson's writing: A surprise
is, that it is almost the same at The Covenant with the New Hampshire
confession of faith, now so widely adopted by Baptist churches, indica-
ting how much alike the Baptists of the former days and the later
Baptists are. On the day in which the house of worship was dedicated,
the church was constituted with thirty-seven members, among them
was a Grover, his wife. Mr. Grover was a descendant of James Grover,
a con.stituent of Middletown church, organized in 1G68; also two Stouts,
who may have come from First Hopewell Baptist church. The lot
for the meeting house was the gift of a Covenhoven (Conover). A
red sandstone near to the church edifice marks his burial
place.
Rev. John Cooper became pastor in February 1813, preaching
one fourth of the time. His successor, Rev. Alex Hastings was called
for a year in 1815. He kept a school, netting him two hundred dollars
additional to what the church pledged. The ensuing three or four
years was a period of dissention and decline. Mr. Howard Malcolm,
a Baptist student at Princeton college "supplied" the church from
November 15th, 1818. During his stay a debt of five hundred dollars
was paid. A Sunday school, with forty-six pupils and eight officers
was established. Mr. Malcom stayed till 1821. On his removal, the
factious spirit broke out: from the record book, the church was a fighting
band. This condition continued until Rev. John Seger of Hightstown and
Hamilton Square preached for them on alternate Lord's Days in 1821.
In that year, the church adopted a rule: "That the female members
have the privilege of voting on all church business." An act of incor-
poration was also obtained.
On Decemebr 22nd, 1827, Rev. Peter Simonson became pastor.
The next year, the Presbyterians of Dutch Neck, tried to get
possession of the^house of worship. A pastor writing of this said:
"Resistance was offered to them, short, sharp and successful." A
condition in the deed is "that if the Baptists ceased to use the property,
it should pass to another denomination, who should use it for religious
purposes." After Mr. Simonson, Rev. George Allen entered the pas-
torate in August 1829. At this time the membership had fallen to
thirty and the congregation to three persons. The factions ruled.
Rev. D. P. Purdun was pastor one year in 1830 and the name of the
church was changed to "Penn's Neck."
PRINCETON 157
In 1831, Rev. George Allen was called to a second pastoral care.
His second charge continued thirteen years. Rev. Thoma« Malcom,
son of Howard Malcom, a student at Princeton, visited and preached
for Mr. Allen and on his ministry, as his father's in the same place, the
Divine blessing rested, a revival came and now after sixty years, mem-
ory recalled the old times of blessing under the Father's labors. Mr.
Allen resigned in 1844, having passed his seventieth year, returning
to Burlington, where like to Mr. Boswell, of First Trenton, he had been
deacon and pastor and died there, eighty-seven years old. Thomas
Malcom supplied the vacancy till Rev. Jackson Smith settled in 1844-5.
whose health compelled his retirement from the ministry. Under
Rev. D. D. Grey, who was called to be pastor in 1846, the years of 1847
and 48 were seasons of pre-eminent revival interest. Unhappily, his
stay was but three years and despite protests persisted in his resig-
nation. Prior, however, to his leaving, "the church appointed a com-
mittee with power to exact from each member their proportion as may
be deemed by themselves as just and equal."
William C. Ulyat was ordained for the pastorate in August 1850.
In that year also, it was resolved "that in the Providence of God, we
believe that the time has come when we should build a house of worship
in Princeton and there have the center of our labors." This question
of the removal of the church to Princeton had been under discussion
for years. Had Mr. Peter Wilson anticipated Princeton becoming
the center of influence it is, he would doubtless located Penn's Neck
church there. The writer recalls debates in the Board of the State
Convention in Mr. Grey's charge. One curious reason given for it:
It was, that the town was a Presbyterian town and if the people had
Baptist light, they would be Baptists. Much unwise talk was indulged
in. ' Hon. Richard Stockton kindly and generously gave a lot for a
Baptist church edifice. Other locations were offered for a price, which
if bought, the Baptist church might have been permanently in Prince-
ton. The building was begun when the lot was secured and ready for
use at the time of removal to Princeton in 1853. In the meantime,
Mr. Ulyat resigned. Rev. S. Sproul became pastor at Penn's Neck in
October of that year. The Princeton church edifice was dedicated in
December and the name of the church was changed to that of its
location.
Penn's Neck church was not a unit in this movement. Numbers
of its members met in the meeting house and organized themselves as
the West Windsor Baptist church. In about six years, the West
Windsor church disbanded. While in existence, pastors Penny,
Stites and Nightengale ministered to it. The condition in the deed
158 NEW JEItSEY BAPTIST HISTORY
made it necessary to maintain worship at Penn's Neck and an after-
noon service was kept up by the pastors at Princeton, preaching in
the old sanctuary.
Rev. W. E. Cornwell entered the pastorate at Princeton in October
1856. Death closed his career on earth on March 20th, 1857. Next
August, Rev. G. Young settled as pastor. His pastoral care was happy
and useful till the civil war, with its distractions affecctd injuriously
all spiritual influences. People were absorbed with its anxieties and
woes. Nature's claims for loved ones, exposed to death and constant
peril could not be denied. Mr. Young possibly was pastor four or five
years. Usually his pastorates were short, but often repeated in the
same church, being a very able preacher and good pastor. Following
Mr. Young, Rev. J. B. Hutchinson accepted the charge of the church.
He was a remarkable man, self educated and one of the most able and
original preachers and in private life, a lovable man. The tone of
intellectual life in Princeton was high. But Pastor Hutchinson could
look down on it. His congregation included many intellectually elite
citizens and numerous students of the seminary regularly sat under
his ministry. Then, as now, usually small churches with limited
salaries did not retain as pastors foremost men. Mr. Hutchinson was
summoned to Philadelphia. Rev. H. Y. Jones, \^^dely known as a fore-
most man among Baptists became pastor in 1871. Foreseeing trouble
and prospective return by the church to Penn's Neck he stayed only
a year.
Rev. L. O. Crenelle entered on the pastoral care of the church
in 1872. His oversight of the church at this time was providential.
His experience, eminent wisdom, prudence fitted him for the peculiar
situation. Local conditions hindered the growth of the church, sug-
gesting a return to Penn's Neck and in 1874, it was decided to return to
the original site of the church. Revival blessings delayed the move-
ment for a year and more. Hon. Richard Stockton renewed his
generous and noble offer of former years, relieving the church of stip-
ulations in the deed of the lot, he had given to the church and the
property in Princeton was sold, the money used to entirely modernize
the house at Peen's Neck built in 1812 and as ancient, uncouth, strong
as were church edifices sixty years since. The frame was brought to
the front on the street and added to front and back and the building,
except the frame, made new within and without.
These removals forth and back incurred great loss of congregation
and of influence. Each removal had been like to the founding of new
churches. Pastor Crenelle's intelligent devotion and able ministry
as nearly met these strange conditions. The new house was attractive
PRINCETON AND JAMESBURG UA)
and the winning personality of the pastor regained much that liad been
lost.
Mr. Crenelle having resigned in May 1882, E. D. Shall was chosen
pastor, entered his duties in February 1883, retired in May 1884. Rev.
G. F. Love was called, began his pastorate in November 1884 closing
his work at Penn's Neck at the end of 1888.
Immediately on January 1st, 1889, T. S. Griffiths having been
called, began his labors. During the two former pastorates, clouds
overshadowed the church. Neither pastor nor people had culitvated
intimacy; alienation, indifferences had impaired their usefulness.
Debt also accumulated, annual arrearages grew in amount. This
disheartened the membership, troubles multiplied. But the adoption
of plans to pay financial obligations when due and to remove causes
of differences had early fruitiige in concord and cheer. Ere long
the accumulated debt was paid. This pastorate lasted nearly eight
years. The pastor closing his ministry when nearly seventy-six years
old, all the interests of the church work growing into enlarging efficiency.
Rev. Mr. Lisk acted as pastor for several months and on his retirement,
"supplies" served the church till January 1898, when Rev. William
Wilson became pastor and is now (1900) filling the office.
Three have been licensed to preach. One. C. H. Malcom, a student
in Princeton, and who was a son of Howard Malcom, that in 1819, was
an instrument of great blessing to the church and a brother to Thomas
Malcom, another son of Howard Malcom, who in the ministry of Rev.
George Allen was the means of a great revival. Another, D. Silvers,
a Presbyterian student in Princeton Seminary, baptized in 1864, and
for many years an able Baptist minister and a successful pastor. Sev-
eral church edifices have been built . One, in 1812, primitive in its
style, with exalted pulpit, commanding galleries. A second at Prince-
ton quite equal to any other house of worship in the town. The third
a reconstruction of the old house at Penn's Neck. Its reconstruction
was so entire as to have the frame only left added to front and rear
and surmounted with a steeple and a bell.
The circumstances of the origin of the German Baptist church of
Jamesburg were: Rev. C. A. Schlipf of Newark visited friends there
and held monthly meetings in the shade of the yard of his friend, Mr.
Buehler. His friend asked him to hold a meeting in Helmetta.
He did so. Whereupon, Mr. Helm (proprietor of the town) offered
to build a chapel if Mr. Schlipf would continue his mission. He con-
sented. On his next visit the materials for the chapel were on the
ground. Winter stopped out-door work and the building having neither
doors nor windows, a Sunday school and social meetings and preaching
160 NEW JERSEY BAPTIST HISTORY
were begun, although storms of wind, rain and snow swept through
the shivering congregation. Calls came to Mr. Sclilipf to hold meetings
in Janiesburg. A hall was oiTered for his use. Mr. Schlipf visited
and distributed tracts. Cottage meetings were held and four German
Baptists were found. Within a year these increased the number to
thirteen. They all joined the church at Hightstown and worshipped in a
a school house at Jamesburg. These thirteen met on May 18th, 1885
and organized the German Baptist Church at Jamesburg, having
been dismissed for that purpose. In the end, the house of worship
was built at Jamesburg for both of which, the Hightstown church made
generous contributions. In the erection of the church edifice a wind
storm nearly tore the structure to pieces. It was rebuilt and in Feb-
ruary 1887, was dedicated. Later, adjoining lots were bought and a
parsonage built in 1892. Mr. Schlipf resigned in 1894, after ten years
of devoted work. This German church is being slov/ly Americanized
as have been other German Baptist churches in New Jersey. The
church has increased to quite a numerous body and English services
are held in the afternoon of the Lord's Day, begun in 1901 or 2, under
the conduct of Pastor F. G. Walter, whose English ministry is very
satisfactory. Rev. C. H. Baum followed Mr. Schlipf in 1894 and
ministered one year. The next pastor was Rev. E. H. Otto, who
settled in 1896. Repairs were made on the house of worship in 1897.
The social meetings at Helmetta, that through a misunderstanding
had been suspended were renewed. Mr. Otto resigned in Novemeber,
1899 and was succeeded by Rev. F. G. Walter in 1900, who is enjoying
the confidence of his brethren as did his predecessors.
CHAPTER XV.
DIVIDING CREEK, TUCKAHOE, MILLVILLE,
NEWPORT AND PORT NORRIS.
A small stream called "Dividing Creek" gave its name to the
village on its banks and to the; Baptist church located there. Morgan
Edwards states of the origin of the Baptist church: "About the year
1749, a colony of menil)ers of Cohansie church moved to "Dividing
Creek," which involved visits of the pastor. Rev. Robert Kelsay and
several residents were converted."
The village being on the way from Cohansie to First Cape May
church, other ministers stopped there and preached as was an old time
custom. In 1751, Mr. Seth Love gave a large plot of ground on which
to build a Baptist meeting house. When built is not known, but the
minutes of a council to recognize the church state that "We met the
said people in their meeting house," and the house must have been
erected before the church wits formed.
This building was burned in 1770. Of the colonists to Dividing
Creek from Cohansie, four of them were Sheppards and it may have
been a family party. Rev. Samuel Heaton and his wife removed
from Cape May to Dividing Creek, making the number of Baptists
twelve. (Mr. Edwards gives twelve; names) and these organized into
a Baptist church in May 17G1. In that year they bought one hundred
acres of hmd, built on it a dwelling house and other needed buildings
(a parsonage) for their pastor, costing several thousand dollars. Indi-
cating ample means both to care for the pastor and also a readiness
to expend them for Christ. Considering that in these early days
incomes were uncertain but necessarily small, especially in the country,
a parsonage farm and additional salary to pay wages of men to work
the farm, the pastor was relieved of anxiety for his support. We
Baptists have reason to be thankful for our ancestry and to be proud
of them. Rev. Samuel Heaton, the first pastor, was a constituent
of the church and served the church sixteen years till he died in Septem-
ber 1777, sixty-six years old. (For the remarkable history of Mr.
Heaton and how he became a Baptist, see History of Mount Olive
church, Sussex County.) Mr. Heaton's pastorate was most happy.
11
162 NEW JERSEY BAPTIST HISTORY
His ministry was in the demonstration and power of the Holy Spirit.
After his death, Rev. P. P. Van Horn "suppUed" the church once in
two weeks and in 1779 was called to be pastor continuing till 1783,
really being pastor nearly six years. Mr. Van Horn was a devoted
pastor till he died at Salem in 1789. His labors at Dividing Creek
were eminently useful. Rev. Wiliam Locke became pastor in
spring of 1785, but God called him on high the next September. Mr.
John Garrison, Jr., a licentiate of the church "supplied" the church
until called to be pastor and was ordained in 1787 and died while
pastor in 1790. Mr. Garrison is supposed to have been a grandson
of A. Garrison, licensed by Cohansie in 1743. He was baptized by
Mr. Heaton, whose daughter he married. A vacancy occurred of nearly
two years in the pastoral office, when Rev. G. A. Hunt settled as
pastor. Mr. Hunt resigned in 1796. "Supplies" again preached till
ISOl. when Rev. John Rutter entered the pastoral office, remaining
two years. Rev. D. Stone followed and served about four years.
Suppfies again ministered for two years. Then in July, 1810, Rev.
David Bateman was pastor. His is a memorable name in New Jer-
sey. His charge at Dividing Creek was only two years. They were
years of the right hand of the most High. It is believed that Mr.
Bateman was born at Cohansie in 1777. Not until four years had
gone did Dividing Creek church have another pastor.
In 1816, Rev Thomas Brooks became pastor and for twenty years
until 1836, held the office, serving most acceptably. When seventy-
five years old, Mr. Brooks resigned. In early life, he had been a
sailor. During the American Revolution, he was taken prisoner by
the English and suffered the horrible treatment they usually imposed
upon their American prisoners, especially sailors. He and others
were shut in the hold of a ship and starved|till their hair fell out and
they had the alternative of joining the British or of "walking the
plank." Finally they were taken to England and shut up in prison
for two years and starved. They even caught and eat dogs that came
with visitors allowed to see them.
Rev. William Bacon, M. D. followed Mr. Brooks. The salary
was insufficinet for his support and he supplemented it with his medical
practice. Dr. Bacon was pre-eminently a good man. His purity
of life won him friends in all circles of society. His domestic life was
most trying to a man of chastity. For eleven years he served the
church. The Doctor's unaffected piety gave him great power with
men, the more so, because of his noble Christian patience with the
infidelities of his home. At last, in 1868, he had rest in death.
DIVIDING CREEK 163
In 1850, Rev. Daniel Kelsay, son of Pastor Kelsay of Cohansic,
entered the pastorate and ministered to the church four years till
1853. Mr. Kelsay had many of the excellent qualities of his prede-
cessor, unassuming, intelligent and good. The church and the com-
munity could not Init be bettered by his relation to it. A young man
succeeded Mr. Kelsay in June 1854. Rev. U. Cauffman soon winning
the hearts of the people, an unclouded sunshine filled the future. These
however, were all disappointed. In ten months he died on April 17th,
1855, twenty-eight years old. Rev. George Sleeper settled as pastor
the next June and after three years, resigned in 1858.
In the following forty-two years, fifteen pastors have ministered
to the church. They are, H. W. Webber, 1859-61; A. H. Folwell,
1861-63; Benjamin Jones, 1863-65; E. V. King, 1865-66; L. W. Wheeler,
1866-68; J. H. Hyatt, 1869-70. E. W. Stager, 1870-73; H. B. Raybold,
1874-77.
At this the time the church resolved: "That it is not our interest
as a church to change pastors every year or two." A lesson of ex-
perience. Initiatory steps were taken at this time, to erect a house
of worship at Point Norris. C. P. DeCamp, 1877-78; M. M. Finch,
1879-84. The church edifice at Point Norris was built in this term
and sixty-three members were dismissed to constitute a church there.
W. Cattell, 1885-88; J. W. Evans, 1889-93; A. L. Williamson, 1894-97;
E. Thompson, 1897- 1900. The resolution that short pastorates were
not helpful seems to have been a vain effort to reform. These frequent
changes were not due to any difhculties. The pastors were invariably
spoken of with commendation, with one exception. Most likely the
isolation of the church in a rural district; an uncommercial people
limiting growth and the small salary to be made out of a farm, excited
the pastors to prefer a change of field, more, "in the world" and in
touch with outside life, which pastors called to inspire others to activity,
need more than other men.
The Dividing Creek church, even though isolated, has done much
for the denomination in the state. Its pastors have included some of
our foremost men. They number in all, twenty-eight. Five have
finished their work in death. Of these men, the first filled the office
sixteen years. Another more than twenty years. A third, eleven
years. These early Baptists from Cohansie, were of the original
stamp and believed it and were ready to die for it. They built a
meeting house and bought a parsonage farm and put buildings on it
before the church was organized. Expansion was characteristic of
them. Three churches were colonized from Dividing Creek, Tuckahoe,
1771; Newport, 1855, where a house of worship had been built pre-
164 NEW JERSEY BAPTIST HISTORY
viously to the organization of the church, having fifty-one constituents
from Dividing Creek church; Port Norris, with sixty-three constituents
from the mother church. Tuckahoc has given life to three churches,
West Creek, Pt. Ehzabeth and First Millville and the last to North
Millville. Ten Imndrcd and fifty-six converts liave been baptized
into the church.
Three meeting-houses have been built for Dividing Creek church
The first built before 1761, burned in 1770. The second built after
the first was burned in 1771 and was burned in 1821. A third was
dedicated in 1823 and was enlarged and improved in 1860. Three
parsonages have been in use. The first before 1761, which was sold
and one built in 1850 and a better one in 1892. Such are the known
fruits of the six men and sLx women who planted Dividing Creek
church, which has yielded a glorious harvest. Had they been men
and women without convictions of Bible truth and who dared maintain
them with life, could such results have come from their Avorks?
Two Baptist churches in New Jersey have been named Tuckahoe,
one in 1771. Originally all of the country east of Dividing Creek was
included in the field of the Dividing Creek church. The Baptists
at Tuckahoe were members of Dividing Creek church. Morgan
Edwards states that "James Hubbard gave the ground on which the
first house was built. His deed is dated May 15th, 1750, The house
of worship was built in 1751. In 1790, the people, on account of
disrepair, were planning to build a new one. Alderman Benezct
promised to "give them land, timber, glass and nails." The house
was built. The church, also, used an old vacant meeting house at
May's Landing, twelve miles distant." Mr. Edwards adds: '.'When
the Gospel began to be preached at Dividing Creek bj' Nathaniel
Jenkins, several from these parts repaired there and received serious
impressions. Mr. Jenkins was iuA-ited to preach among them. He
did so, notwithstanding his age and Maurice river stood in his way. He
baptized some.
Mr. Sheppard of Salem visited them and baptized others. Mr.
Kelsay of Cohansie preached there and baptized and a church was
organized in 1771. They had a large parsonage farm and dwelling
on it. Their pastors were, James Sutton, he was a constituent of the
church and ministered from 1771-2; Mr. Lock was bred a Presbyterian,
but wa^ ordained a Baptist minister in July 1773 and resigned in 1779.
In August, 1792, twenty-nine members were dismissed to constitute
the West Creek Baptist church. The old Tuckahoe church never
recovered from this depletion. It was disbanded in 1834. The W^est
Creek church of 1792 died from a like cause.
DIVIDING CREEK 165
This clipping is from an old newspaper:
"Some time ago, Mr. Springer, Sr., when upon a trip to Tuckahoe,
sent me the names of these two pastors of the church, data which he
collected from the old graveyard in Tuckahoe. There lie buried the
Rev. Isaac Bonnell, who died July 25th, 1794, aged 64 years, as well
as the Rev. Peter Groom, who departed this life January 16th, 1807, aged
56 years. The next pastor, says Mr. Springer, was the Rev. Thomas
Brooks, and then the Rev. Mr. Jayne, father of the celebrated Dr. David
Jayne, of Philadelphia, and grandfather of Dr. Horace Jayne,
dean of the University of Pennsylvania. (Collegiate department).
Revs. Jayne and Brooks both died and were buried in the Baptist
cemetery at Dividing Creek, where the latter was pastor for 23 years."
Two Baptist churches in South Jersey have been named "West
Creek." The oldest of these was located in Cumberland county, near
the northwest boundary of Cape May county. Dr. T. T. Price, of
Tuckerton writes of the church constituted in 1792: "The meeting
liouse of the church stood in the woods two or three miles from West
Creek, adding Port Elizabeth in Cumberland county or "Dennisvillc,"
would," I think, "have better accommodated the community than
the West Creek church edifice." Knowing the location of their house
of worship it is a wonder that the church survived so long.
Tuckahoe church was its origin. Eight pastors served the old
church and forty-six were baptized into its fellowship. Rev. I. Bon-
nell, pastor of Tuckahoe was also pastor at West Creek till near his
l:i.st illness and death in 1794. Rev. P. Groom followed and was
pastor till 1805, eleven years. Mr. Brooks was ordained in 1809 and
served seven years. Mr. E. Jayne succeeded and was ordained pastor
.serving four years. Also, J. P. Thompson and Rev. Mr. Pollard served the
church. Eliel Joslin was pastor and a bad man. He did his utmost
to destroy the church. Rev. I. M. Church came next. Mr. Church
was a man of positive ideas and had opposition; was locked out of the
meeting house. Under his wise and equable administration, the
trouble ceased and those who had warred on him, returned to the
church and were his best friends. Pastor Church resigned in 1841,
imd removed to Northfield. In 1810, Pastor Brooks and some of the
efficient members were dismissed and constituted the Port Elizabeth
church. Finally the West Creek church disbanded in 1857. (West
New Jersey Association, page 9, item 53; 1857). But it lives in its
progeny; Millville first and North.
Port Elizabeth to which West Creek church gave life and its life
was constituted in 1810. The town is on Maurice river, a short dis-
tance below Millville. In West New Jersey Association, 1843, page 13,
166 NEW JERSEY BAPTIST HISTORY
digest, the church says: "They have united with others to form Mill-
ville church." disbanding in 1843. An item of interest is: that Deacon
Wynn, grandfather of Pastor Wynn of finst church, Camden, was a
deacon of West Creek church; a constituent and deacon of Port
Elizabeth church; if living when First Millville was constituted,
was constituent of that church. Deacon Isaac Wynn,was thus a deacon
of West Creek, a constituent of Port Elizabeth and a deacon of the
church; a constituent and deacon of First Millville. He died in 1849.
His wife was Rebecca Price, daughter of Dr. Price's great grandfather,
Capt. William Price, a constituent of Pt. Elizabteh. Rev. I. C. Wynn
was a grandson of Deacon Isaac Wynn of West Creek, Pt. Elizabeth
and Millville.
In the minutes of the New Jersey Baptist Association for 1837,
page 2, item 21, the report of the committee on the letters from the
churches says: "Relative to the inquiry of the Port Elizabeth church,
Cumberland county, as to changing its name; '^ There can he no objection
to altering its name to that of Millville church." Port Elizabeth church
did not alter its name, but lived as it was until December 29th, 1842,
when it disbanded and Millville appeared in the list of the churches
reporting to the association in 1843. On page 13, minutes of 1843,
digest of Port EUzabeth saj's: "That being very small they have
united with others forming the Baptist church of Millville. How
many constituents Millville had is quite uncertain. If fourteen, ten
were from Port Elizabeth and four from Cedarville. "By request of
Port Elizabeth church, a council met in a school room in Millville,
December 29th, 1842, to consider the propriety of constituting the
Baptists there as the first Baptist church at Millville."
Deacon Isaac Wynn, grandfather of Rev. I. C. Wynn, for years
pastor of the first Baptist church of Camden, "in behalf of Port Eliza-
beth church requested for himself and twelve others to be constituted
into a new church of Millville. This was the action of the Port Elizabeth
church, taken upon the suggestion of the Association in 1837. The
four members from Cedarville concurred in this action.
In June 1843, Rev. H. Wescott was called to preach to the new
church for six months. He remained one year. Within this time the
house of worship was built and dedicated. It was a good thing for
Millville to have had Mr. Wescott. His family was an "old family
and had financial substance. He was followed by Ephraim Sheppard,
a brother-in-law, also of an "old family" and who had ample financial
resources. He settled as pastor in December 1844. Mr. Sheppard
was ordained in April 1845, and remained until January 1847. Rev.
William Maul succeeded immediately being pastor from January 1st,
CEDARVILLE, MILLVILLE AND NEWPORT 1G7
1847, to 52. In connection with Cedarville, Rev. J. Todd "supplied"
for nine months. Rev. William Smith ministered as pastor from 1854
to 58. J. Curran called for one year, in 1858, stayed until 1860. H. W.
Webber was pastor 1862-64. William Humpstone was pastor 1865-67.
Others were D. H. Burdock, 1869-70. The meeting house was rebuilt
at a large cost in 1871. H. Wheat was pastor 1871-73; E. L. Stager,
1873-78; H. C. Applegarth, 1878-79. At this time a parsonage was
built. C. A. Mott, 1880-85. In this term the church edifice was
greatly improved. H. G. James, 1885-87; E. B. Morris, 1888-90;
G. H.Button, 1890-95.
Mr. Button baptized one hundred and sixty-six in less than 'five
years. H. W. Barrass, 1895-6; A. H. Sembower, 1896-1900. First
Millville has had eighteen pastors. Two were joint pastors with
Cedarville. One member has been licensed to preach. In 1896,
forty-seven members, including the pastor, constituted the North
Baptist church of Millville. The town had grown to be a large one
and there was ample room for a second church. With the coming
of Pastor Sembower, the old meeting house often repaired, gave place
to one larger and better suited in conveniences and appliances to the
various departments of church life and work.
On the tenth day of March 1896, forty-seven members of the
first Baptist church of Millville were dismissed to organize the North
Millville Baptist church. Port Elizabeth and Millville are both on
the Maurice river, not far apart. Port Elizabeth being south of Mill-
ville. For the convenience of its worshippers, the church edifice of
the first church was located at the nearer access to their homes in the
southern part of the town, explaining why the younger body is desig-
nated, North Millville. The pastor of the first church went with the
colony. Mr. Barrass is now (1900) pastor of the North Millville Baptist
church. Millville is grown to be a large town and there is ample room
for the two churches and for their growth into influential bodies. A
house of worship was begun to be l)uilt immediately and was com-
pleted and occupied. The concord and enterprise of Millville Baptists
justify the assurance that the churches will be a continuous blessing
to the community in the Divine hand to accomplish its mission of
salvation to perishing men.
Newport is in Cumberland county. It was an out station of
Dividing Creek church long before the constitution of the Newport
Baptist church. A gift of ground for a meeting house by Brother
Seth Page in 1854, led to its erection in that year. Early in 1855,
Rev. U. Coffman, pastor of Dividing Creek church began special
meetings in the new house at Newport. Many converts were added to
leS NEW JERSEY BAPTIST HISTORY
the church and in March 1855, fifty-one were dismissed from Dividing
Creek church, to establish a Baptist church at Newport.
Rev. G. Sleeper had aided Pastor Coffman in his special
meetings and Mr. ColTman, having died, Mr. Sleeper was
called to be pastor of both churches. The labors of Mr. Sleeper were
prosperous, continuing four years. Rev. H. W. Webber followed
from 1859 to 1862. Scores were added to the church by baptism.
His ministry was a harvest of continuous blessing.
In the third year, however, of his pastoral care, Mr. Webber
limited himself to Newport as pastor. Again, under the pastorate of
Rev. B. Jones, the churches united under one pastor. The Civil War
was in progress and the thoughts of the people were absorj^ed in the
national strife. Pastor Jones resigned at the end of the year. A
vacancy in the pastorate occurred for two years. Rev. L. W. Wheeler
was called and began his charge of both churches in May 1866, resigning
in 1869. Other pastors were, J. H. Hyatt, 1869; D. M. Young, ordained
1871. H. B. Raybold, 1874-76, to both churches, afterward only to
Dividing Creek. 1876, W. A. Durfee held a joint pastorate of Newport
and Cedarville. but continued at Newport until 1878. M. M. Finch,
1879-84, pastor of Dividing Creek and Newport. W. Cattell at both
churches, 1884-86; Newport in 1889 called F. S. S. Boothe and he
was ordained in February 1890. Within some time, a parsonage had
been bought at Newport and that church was less dependent upon
Dividing Creek. Mr. Boothe closed his pastorate in March 1891. A.
Cauldwell, 1892; Mr. Paul Weithass who was ordained 1893-95; G. I.
Meredith, 1895-1900; C. F. Hahn then settled. There have been
fifteen pastors. Eight have been joint pastors with Dividing Creek
or other nearby churches. It is doubtful if the increase of weak churches
is wise. With a Sunday school, devotional meetings and the maternal
care of the mother church of its stations, it is judged that the Kingdom
of God would be enlarged more rapidly.
Many Baptists lived at and near Port Norris, long before a Baptist
church was formed there. For years a Sunday school house had been
maintained by them in a village near to where Port Norris sprang up.
A building for the Sunday school had been built and was dedicated
to religious uses on January 1st, 1857, twenty-four years before a
Baptist church was constituted. Soon after, Rev. George Sleeper,
pastor of Dividing Creek Baptist church held a series of meetings in
the house at Port Norris and many converts were baptized into the
church of which he was pastor. Deacon Richard Robbins of Dividing
PORT NORRIS 169
Creek church was for the first seven years superintendent. Deacon
George Robbins, said to have been an "emergency man," was twice
later superintendent.
A house of worship became a neccessity. One was built. Soon
after its completion it was destroyed by fire. Within three years of
the beginning of the first, another was dedicated as the former had
l)een, free of debt. The Bible was the only lesson book in the Sunday
School and the "Pralmist" used in the church service, the only hymn
book Dividing Creek church pastors often preached in the church
houses of worship at Port Norris and weekly social meetings were held
there. Port Norris Baptist church was constituted with sixty-three
members dismissed from Dividing Creek church in April 1881. The
succession of pastors has been, M. M. Finch, 1881-83; A. W. H. Hodder,
1883-84; L. G. Appleby, 1885-86; J. M. Scott, 1887-88; A. B. McCurdy,
1888-89; C. F. Hahn, 1890-91; W. H. Humphries, 1891-94; C. P. P.
Fox, 1894-97; W. W. Bullock, 1897-1900.
Mr. Hodder was a student and returned to his studies at the end
of a year. Mr. Appleby's pastorate was signalized by a special work
of grace and an addition by baptism of nearly three score converts.
His resignation was accepted despite the choice of the church for him
to remain. In the interval of the pastorates of Mr. Scott and of Mr.
McCurdy, a parsonage was built and the meeting house improved.
In the charge of Mr. Humphries, the debt incurred for the parsonage
was paid and many were baptized. While Mr. Fox was pastor, the
meeting house was virtually rebuilt. Pastor Bullock has had prosperity
in all church lines of work and life. Port Norris has had nine pastors.
Three houses of worship have been in use, two of which were burned.
The courage of the people and their readiness to respond to the needs
of the cause of God is shown in the building of their church edifice and
the parsonage and paying them promptly.
CHAPTER XVI.
PEMBERTON, BURLINGTON, BEVERLY AND FLORENCE.
The original name of Pemberton from 1690 to 1752 was "Hampton
ILanover." The second name was "New Mills." The change to the
second name was due to the building of new mills at the place in dis-
tinction from older mills on "Budd's Run." opposite to the site of
Pemberton. At the incorporation of the town in 1826 it was named
Pemberton, in memory of a citizen, Mr. James Pemberton. In 1837,
the old records of the church were destroyed by the burning of a building
in which they were.
Morgan Edwards wrote an account of the first things and says:
"The house measures 30x30, built in 1752 on a lot of about two acres,
the gift of Richard Woolston. His deed bears date of April 6th, 1752.
In one corner of the house is the pulpit, in the opposite angles are
the galleries, which relieves the conveniences of galleries in small places
of worship; it is finished as usual in this country and accommodated
with a stove. No temporality; nor many rich, for which reason the
salary cannot be above twenty pounds a year. * * * The church
is in a widowed state, but has been pretty well supplied from Hights-
town, Upper Freehold etc. The families to which this meeting house
is central are about eighty, whereof one hundred persons are baptized
and in the communion, here administered once a quarter, the above
is the present state of New Mills, October 24th, 1789. History."
This church originated about the year 1750. One Francis Briggs
of Salem (Mr. Briggs was a member of Cohansie) settled at New Mills
and invited Baptist ministers to preach at his house. The consequence
was, that some were converted and baptized; namely, John and
Elizabeth, Estelle and Rachel Briggs. This raised the expectations
that there might be a church at New Mills, in hope of which they built
a meeting house and applied to the Association (Philadelphia) for
ministerial helps. During these visits others were baptized.
In the year 1763, Rev. P. P. Van Horn arrived from Pennepek
with his wife and family, which increased the number of Baptists to
ten and made them wish to have communion of saints among them.
Accordingly, they were formed into a church, June 23rd, 1764. Mr.
Briggs was the kind of Baptist, those Baptists were, who made us what
we are as a denomination. They believed in Gospel order and wanted
PEMBERTON AND UPPER FREEHOLD 171
that and only that, nor did they hide their convictions of truth and
duty. Baptists are what they are numerically and in influence, be-
cause knowing their mission they had the grace and courage to main-
tain it. Stalwart pastors and stalwart preaching made stalwart Baptists
whether men or women. Baptists as much alone as if they had compan-
ionship of their faith, answering to Paul's description, "living Epistles,"
walking Bibles that "wliose light cannot be hid." There is no estimate
of what one person can accomplish, having a purpose to be only and
always on the side of God and His will. Even though they numbered
only ten disciples, they constituted a Baptist church having all the
distinctiveness which a Baptist church means in the midst of the
vagaries of error. Ten of such would have saved Sodom. Mr. Briggs
did not live to see a church organized. He died in 1763.
Rev. P. P. Van Horn was a constituent of the church and its first
pastor, retaining his charge for five years, and then returned to Penn-
sylvania. He had a useful pastorate, the church increasing from ten
to forty-two members. When it is recalled how sparse the population
was, the increase is significant of an efficient pastoral oversight. Three
years went by ere Rev. D. Brandon settled as pastor. He was or-
dained in December 1770. Morgan Edwards states that, "In 1772,
a grevious disturbance took place which caused one party to exclude
the other and they continued in this situation till September 22nd,
1778." Mr. Branson was excluded in June 1772. As Mr. Branson
claimed to be a Baptist minister in good standing, the Association
in 1781, warned the public against him. When this trouble was
settled, prosperity returned and the church increased in twenty-five
years to one hundred members.
In March, 1781, David Loughborough was ordained for the
pastorate. He continued till April 1782. People are much the same
in various periods. Mr. Loughbridge had married a lady of the con-
gregation and some dissented to his choice. For sixteen years there
was a vacant pulpit. That memoralile man, Peter Wilson, pastor at
Hightstown. supplied the pulpit for six or eight years of this time, as
often as so busy a man and one in great demand could. As ever and
everywhere in his ministry Mr. Wilson gathered many converts into
the church. From 1789 to 1793, Rev. Joseph Stevens supplied both
Pemberton and Upper Freehold churches and from 1793 -1798 two
licentiates of Pemberton, Benjamin Hedger and Isaac Carlisle were
ordained at New Mills and ministered till the pastorate of Rev. Mr.
Magowan. This was not a period of destitution nor of barrenness.
In each year with only one exception there were additions by baptism,
in all one hundred and ten. Of these, Mr. Wilson baptized fifty-five.
172 NEW JERSEY BAPTIST HISTORY
wliilc supplying Pemberton. Alexander Magowan was much the
same stamp of man as Mr. Wilson, who had baptized him into the
Hightstown church, Mr. Magowan being a Presbyterian minister.
(See Hightstown history for account of Mr. Magowan's becoming a
Baptist.) Hightstown church licensed Mr. Magowan and he became
a Baptist minister. Mr. Magowan was pastor at Pemberton from
1798 to 1806. In that time he baptized one hundred and sixteen.
Part of this time he alternated between Pemberton and Mount Holly.
In 1794, the trustees of Pemberton held for Burlington Baptists
the old "Friends" meeting house in Burlington. Mr. Magowan preach-
ed at Burlington and at Mount Holly. Pemberton church must have
had men of substance, who cared for neighboring localities. A house
of worship was built at Mount Holly in 1800. Mr. Magowan was a
man of superior ability and of great activity in mission work. It has
been said of him: "that he was devoted and earnest and stood staunch-
ly for the faith once delivered to the Saints," In the minutes of the
New Jersey Association of 1815, page 7, in a prefix written by the
clerk for the corresponding letter of the Association, it is said; that
in 1814, Mr. Magowan was appointed to write the corresponding letter.
Unwilling to leave the duty unaccomplished, he wrote the letter and
left it with a brother to be presented for him, having decided to go to
Ohio before the next session of the Association. "About one hundred
miles from his destination, the wagon was overturned and Mr. Magowan
fatally injured and died a few hours after, leaving his widow and four
children in the wilderness." Though dead, his appointment was kept.
While pastor at Pemberton in 1801 , a colony was dismissed to constitute
a Baptist church in Mount Holly, where from 1795, three years before
becoming pastor at Pemberton, he sustained the mission at Mount
Holly, which Peter Wilson of Hightstown had begun there.
In 1794, Mr. Carlisle is named in the minutes of the Philadelphia
Association as a hcentiate of Pemberton church. He is published as
ordained in 1805. For five years, from 1796, he was a delegate to that
Association from the first Baptist church of Philadelphia. But,
according to the minutes of the New Jersey Association, Mr. Carlisle
was at Pemberton from 1811 to 1814. A statement in some records
that Mr. Carlisle died in February, 1815 is a mistake. He was a
delegate to New Jersey Association in September 1815. Rev. I.
Stratton followed at Pemberton and was ordained in February 1814.
But death cut short his ministry on June 7th, 1816. Mr. Stratton
was highly e.steemed and bright hopes were blighted by his death.
In 1810, Rev. John Rogers settled as pastor. He was the son
of John Rogers and was a native of North Ireland. A descendant of
PEMBERTON AND SCOTCH PLAINS 173
the martyr John Rogers, and inherited the stamina of character and
conscientious conviction of his great ancestor. AlUed in family and
in training with the Presbyterian church, he was pastor of a staiuich
Presbyterian churcli in his native town, amid kindred and loved ones
and there in the midst of these tremendous influences, the martyr,
John Rogers, lived anew; the stake of contempt and the cross of sac-
rifice in the surrender of his old convictions and of his family and
dearest friends was the cost of becoming a Baptist. He told his church
of his change of views and they trusted him and provided exchanges
for him on ordinance days. Some members of his church became
Baptists. Others accused him of sowing discord. Then he resigned
and came to America.
At a meeting of a Baptist Association, he met a delegation of the
Pemberton church looking for a pastor. He was invited to visit Pem-
berton and began his ministry in America there. When twelve years
had passed, Scotch Plains church coveted his labors as pastor. In
the record of that body, an account of his usefulness appears. Com-
paratively few have been more beloved than John Rogers. Every
good cause had a place in his heart. The antinomian element, when
he met it was remoulded into earnest, active Christian life. State
Missions, Home Missions, Foreign Missions and any instrumentality
to save the lost and build up the Kingdom of God, had in him a helper.
At the close of his ministry in Pemberton, for about two years a licen-
tiate of the church, Mr. Samuel Harvey "supplied" the church till Mr.
C. W. Mulford accepted its call and Mr. Mulford was ordained to be its
pastor in November 27th, 1830 to 1835.
The church seems to have had a choice of pastors of the first
Baptist church in Philadelphia. Rev. Henry Holcombe, the foremost
man of his day preached at the ordination of Mr. Stratton and Rev.
W. T. Brantly, Sr., preached at that of Mr. Mulford. Mr. Mulford
was unlike Mr. Rogers, both as a preacher and in social life. Mr.
Rogers was an undemonstrative, educated and of high toned Cal-
vinistic views, and in social life, unassuming and retiring. One was
sure of being on the right side if agreeing with him. Mr. Mulford
was young, had the wisdom of youth; if in riding he did not "hold the
lines," he was beside the driver and advised as to the best road. His
preaching was Calvinistic and earnest, impressing his hearers that he
believed what he said and that they must believe it and now. Mr.
Mulford closed his pastorate at Pemberton after five years, having
had a happj' and useful service. Under his ministr}-, one hundred
and seventy three were added to the church by baptism.
Mr. Mulford was always and everywhere, "at the front" on the
174 NEW JERSEY BAl'TIST HISTORY
temperance question. Whatever their social, pohtical or religious
relations and alliances of opponents, made to him any difference. Mr.
Mulford was the compeer of Samuel Aaron in the intensity of his zeal
for total abstinence from intoxicants. Good people of all denominations
were agreed in the advocacy of temperance, as they have not been
since. Political parties had great respect to the temperance element
in their nominations for office in New Jersey. Mr. Mulford was laid
aside in the vigor of his years by a bronchial affection, with which
he died, only fifty-nine years old. While pastor at Pemberton, Vincent-
towii church was constituted in 1834.
Rev. Timothy Jackson was pastor for two years, from 1836 and
had a harvest of converts in his charge. Rev. J. G. Collom settled as
pastor in July 1839, remaining till March 1846. While pastor, the
house of worship "on the hill" was an inconvenience on account of
its distance from the village, but Deacon Swain giving a lot in town,
a chapel was built on it for social meetings and other uses. Three
members were licensed to preach in Mr. Collom's charge. Mr. Collom
having removed. Rev. D. S. Parmelle entered the pastorate in July,
1846, continuing till June 1851, and was imbedded in the affections
of his people.
After Mr. Parmelee, Rev. L. C. Stevens settled for a few months,
remo-v^ing on account of the health of Mrs. Stevens, who died within
a short time. On February 17th, 1853, Mr. S. M. Shute was ordained
but in 1856, accepted a call to Alexandria, Va. A parsonage was
bought in the first year of his coming. The same year in which Mr.
Shute removed. Rev. Thomas Goodwin became pastor, holding the
office till June 1859. The pastoral office was occupied by Rev. L. G.
Beck on September 1st, 1859, was held by him until July 1864. Meas-
ures had been taken in 1860, to build a church edifice in a more central
place which being completed, was dedicated in September 1861. The
entire outlay for grounds, sheds and house of worship was paid on the
completion of the meeting house. Mr. Beck's settlement at Pem-
berton proved wise. The centennial year 1864, occurred while he
was pastor.
Comparatively few men have the gift and the patience to gather
the facts of an hundred years, sifting tradition from fact, discriminate
and adjust the real from the unreal, in the memories of the aged and
so compile historical details, that they commend themselves to us,
as substantially true. Since the early statements of Morgan Edwards,
fire having destroyed the church records, we owe to the research,
intelligence and patience of Pastor Beck, another token of the Provi-
dence of his pastorate. The meeting house had been built on a lot
MOUNT HOLLY, VINCENTOWX AND COLUMBUS 175
distant from the central part of the town. The Pcmberton church
had Uved and suffered this disadvantage for an hundred years, till
now, when through Mr. Beck, a spacious house of worship was located
in the centre of the town.
A pastor ought not to be judged by the numbers added to the
church or by the large congregations waiting on his ministry. The
better evidence of his usefullness is putting the church into a position
of influence and equipping it with power to wield for God and humanity,
making it a channel of blessing and salvation for all time. Mr. Beck
was followed by Rev. J. H. Parks for about four years and Mr. Parks
by Rev. J. W. Wilmarth who was pastor eight years.
In September 1878, Rev. J. C. Buchanan entered the pastorate
and is now (1900) pastor, already more than twenty-two years. Mr.
Buchanan's pastorate in duration at Pemberton is exceptional. Pastor
Rogers alone approaches it. The church has had twenty-two pastors,
including Mr. Wilson's ministry of six or eight years and the two j'cars
in which one of its licentiates preached. Several houses of worship
have been built or provided. One, the old "Friends" meeting house
at Burlington, which may have been bought by the generous aid of
Pemberton church in 1794, the property being held by the trustees
of Pemberton church for the uses of Burlington Baptists. In about
1800, a house was built for the mission at Mount Holly.
A meeting house was built at Vincentown and another at Columbus
under the pastorate of Mr. C. W. MuKord. These were four church
edifices. For itself, a meeting house was built in 1752 and afterwards
moved and remodelled into a parsonage, which was burned in 1837.
In 1823, a house of worship was built to take the place of that erected
in 1752. For the convenience of the village, a chapel was put up in
town for Sunda)' school and social meeting uses. A house of worsliip
was built in Pemberton in 1860-1. Thus, besides four outside missions,
four other places of worship were built for itself at home. In all, eight
sanctuaries; additional to these, two parsonages were erected. At
least nine members have been licensed to preach, one of whom, has
been pastor of the church and others "supplies" when Pemberton
has been destitute of a pastor and efficient in sustaining mission
stations.
Two sons of Deacon Swain, Samuel and Thomas, have filled high
positions in New Jersey and abroad. Job Gaskill also, was an eminent-
ly useful man. His private means enabled him to serve young and
feeble churches, unable to sustain a pastor. These and others unnamed,
reflected credit on the pastors who had developed their gifts and
upon the church that had sent them out. Pemberton has been
176 NEW JERSEY BAPTIST HISTORY
a fruitful church. Its pastors preached in Burlington. Mount
Holly waa its mission. So too, Vincentown and Columbus.
From twenty to forty churches may claim its ancestry.
Fifty-two members were dismissed to form Mount Holly church in
1801, twenty-nine to constitute Vincentown church and nineteen
to establish Columbus church.
The antecedent record of the pastors of Pembcrton is of intense
interest. Mr. Van Horn was a Lutheran, but the New Testament
set him free and made him a Baptist. Mr. Stephens was an Episco-
palian, but the Scriptures made him a Baptist. Benjamin Hedger,
a licentiate, was a Presbyterian; the Gospel turned his feet into a
Baptist church. Mr. Magowan was pastor of a Presbyterian church
and by Bible study was led into truth and into a Baptist church.
John Rogers, like to Mr. Magowan, was a native of Ireland, was trained
in their schools for the ministry and pastor of a Presbyterian church,
of which his father had been pastor and living in his native place, amid
his kindred, his ideas of the church and of the ordinances were changed,
by the "Baptist chapters," as the Methodist minister said, and he
united with a Baptist church. D. S. Parmelee was a Congregationalist.
The Bible led him to ask his pastor to "bury him in baptism." His
prejudice against "close communion" led him to join a congregational
church. Further study of the Divine Word convinced him that the
Baptists were as scripturally right on the communion question as on
baptism and he joined a Baptist church. While at Pemberton he
published a small volume on "Positive Law; its Distinction From Moral
Law." Mr. Goodwin had been an Episcopalean, but the Scriptures
made him a Baptist.
The pastors were about equally useful in winning converts and in
promoting the general welfare of the church. Its membership had
spiritual vitality. Life was not derived from the pastors or from his
methods. Thus when he removed he did not take with him, that
which had made his ministry a blessing, nor when a new pastor came,
the same source of blessing was in. the church to make his oversight
successful. With the single exception of a bad man, who imposed
himself on the church, the pastors have been men of peace. Nine
hundred and fifty-eight have been baptized into the church up to
1900.
Few changes in the economy of our churches have been so marked
as that concerning women. At the session of the West New Jersey
Association, a report on the woman question in reply to the query:
"Ought women delegates be admitted to be members of the Asso-
ciation?" (Minutes of 1877, page 23, item 55.) Why this matter
PEMBERTON 177
is alluded to, in connection with Pemberton is: that Rev. J. W.
Wilmarth waa chairman of the committee to which the matter was
referred and also was pastor of the Pemberton church at that time.
In 1878, page 20, is the report of the committee and action on it, was
deferred to the next year. Report: "We answer in the negative for
the following reasons:" I. Such a practice is inconsistent with the
plain teachings of the New Testament. II. Such a practice is contrary
to the universal belief and practice of the church. III. Such a custom
is contrary to Baptist usage. IV. Such a practice would have a dan-
gerous tendency. V. Such an innovation would be an act of injustice
to our female members. VI. Such a change would entail serious
practical inconveniences. VII. Finally, we can discover no good to
be accomplished by the proposed change." All of which was main-
tained in six closely printed pages. It is due to the Association that
the resolutions of the committee, in perfect accord with the seven above
mentioned points, were never after heard of and next year, 1879,
women delegates were enrolled. In 1900, of one hundred and fifteen
delegates, fifty-five were women. It is also due to the women to say
that no such trouble has ever appeared as the committee conjured up
and warned us of.
Contrasted with this report, was the action of the Philadelphia
Association in 1746, page 53. (A. B. Publishing Society, Edition
1746, page 53.) The question then was: whether women may or ought
to have their votes in the church, in such matters as the church shall
agree to be decided by votes? They answer: "Alluding to I Cor. 14:34,
35 vs. and other parallel texts, they add: "If then the silence enjoined
on women be taken so absolute as they must keep entire silence in
all respects, whatever; yet notwithstanding, it is to be hoped, they may
have as members of the body of the church liberty to give a mute
voice by standing or lifting up of the hands — (vote) * * * But,
with the consent of authors * * * such absolute silence in all
respects cannot be intended, for, if so, how shall a woman make con-
fession of her faith, to the satisfaction of the whole church as she is
bound to do? How shall a woman do, if she be an evidence to a
matter of fact? Again, how shall a woman defend herself if wrong-
fully accused, if she may not speak? How shall a woman offended
* * * tell the church as she is bound to do (Matt. 18:17)? There-
fore, there must be times and ways in and by which women may dis-
charge their conscience and duty toward God and men." Evidently,
the men of one hundred and fifty years ago, had good common sense
from whom the twentieth century men might learn something. ThesQ
12
178 NEW JERSEY BAPTIST HISTORY
old time men believed in a woman having a word to say in things
of public interest.
Pemberton has its share of rural experiences, nevertheless, being
a railroad town, and the vicinities of the two great cities of the nation,
make it a center of value and the lands about it attractive to a home
population.
Authorities insist that a Baptist church was planted in Burlington
at an early date. The minutes of the Pennepek church, Pa., indicate
that a Baptist church was founded there in 1689. Morgan Edwards
states: that Elias Keach, pastor of Penepak church, established a
Baptist church there in 1690. That year Mr. Keach was invited by
Obadiah Holmes, Jr. — a licentiate — to visit Cohansie and Baptist con-
verts gathered there by Mr. Holmes, Jr. Mr. Keach baptised those
converts. If he returned home via Burlington, N. J. as the year inti-
mates, he effected two important matters, establishing churches in
Cohansie and in Burlington. It is agreed that the church in Burling-
ton disbanded in 1699 and the members joined Penepak church.
Burlington was settled early by the "Friends" (Quakers) in 1667.
and in 1690, was a populous town. These doings of more than two
hundred years since, show that Baptists then as now, had faith in God
and were aggressive to make known their convictions of Bible teaching.
All in America endorse "civil and religious liberty," but all do not
know that it cost Baptists persecution and their lives to win it for
mankind.
Tradition has it, that indomitable and ever memorable Peter
Wilson, pastor at Hightstown, visited Burlington in 1790, holding
meetings there. He was accompanied by two licentiates of Pemberton,
Benjamin Hedger and I C. Carlisle. These preached until 1798.
Alexander Magowan became pastor at Pemberton in 1798 and he
with Messrs. Hedger and Carlisle preached till the constitution of the
church in 1801. AATien six members of Pemberton, six of Jacobstown,
and two from Philadelphia, in all, fourteen constituted the first Baptist
church of Burlington. Among the six from Jacobstown were W. H.
Staughton and wife. Mr. Staughton had been a member of the Bir-
mingham Baptist church, England, and had been excluded for adultery,
in marrying the divorced wife of a man still living, the divorce being
for other than scriptural cause. (Matt. 19:9; 5:32 and Luke 16:18).
When excluded, Mr. Staughton fled to America. (See "Whole Truth,"
pages 19-20. Letters of Dr. Furman and of Andrew Fuller of Kettering)
Staughton later became pastor, the first pastor at Burlington. Mr.
Staughton in coming North, finally located at Bordentown, then a
small village where Mr. Allison, pastor at Jacobstown Baptist church.
BURLINGTON 179
lived and had a prosperous school of students from every colony in the
United States and from Spain, France, West Indies and South America.
This school, he committed to Mr. Staughton, which proved unwise,
since it declined under the new management.
In 1801, the Burlington church called Mr. Staughton to be pastor.
A call in 1805, to be pastor of the first church, Philadelphia was accepted
and Mr. Staughton removed to Philadelphia. He resigned his charge
in five or six years.
The Burlington church adopted a habit of their times and looked
for a pastor among their members and licensed Mr. William Boswell
and called him to be a "permanent supply." His labors continued
till 1809, when their limited financial resources necessitated a union with
Mount Holly. Under the arrangement, Rev. J. McLaughlin moved to
Burlington, preaching in the morning at Mount Holly and in the after-
noon and evening at Burlington. At the end of the year, Pastor
McLaughlin decided that the field was too large and limited himself
to Burlington until 1811, when he removed. Rev. Burgess Allison
followed Mr. McLaughlin. A man so learned, intelligent and good
had an almost unbounded influence in the town. The church was
renewed and in the four years of his stay was very efficient. His
resignation was reluctantly accepted. Several months passed and
the Rev. J. E. Welsh was engaged to supply the church whenever
convenient. This was in 1816. New life appeared at once. The
church edifice was repaired and made attractive. Crowds met, a
revival broke out and numbers were baptized. Every effort was made
to retain Mr. Welsh, but his face was set westward; associated with
Rev. J. M. Peck, the Tri-ennial convention sent them to the Indians
in Missouri near to St. Louis.
Rev. Peter Wilson was called as a supply for one year. The
immense labors of Mr. Wilson as pastor at Hightstown for thirty-five
years had impaired his vital force and now nearly seventy years old,
was compelled to resign. Mr. J. H. Kennard, a licentiate of Wilming-
ton, Del., supplied the church for a year and in 1820, was ordained
for pastoral duties.
In 1822, a second church. Pearl street, was formed in Burlington;
Mr. Kennard went with the colony. This body is reported in the
Association minutes up to 1828 and as having had two pastors. Others
claimed that the second church existed but a few months and in 1823,
proposed uniting with the mother church.
There was division at this time. Some wanted Rev. J. E. Welsh,
who had returned east. Others preferred Mr. Kennard, who was
pastor of the second church, a short time and then removed to second
180 NEW JERSEY BAPTIST HISTORY
Hopewell. Neither Mr. Kcnnard nor Mr. Welsh were parties to these
differences. Both were gentlemen entirely above any such personali-
ties.
Mr. Welsh supplied the first church for two years, this being his
second charge of the church, thence removing to Mount Holly. A
year passed and the church called and licensed Deacon George Allen,
who after supplying for a year was ordained November 4th, 1826 and
became pastor. Mr. Allen was efficient and useful, closing his pastorate
in six years. We reap the benefit of his care.
In the minutes of the New Jersey Association, is an acknowledge-
ment to him, for files of its minutes, preserved by him, acquainting
us with the early details of our denominational life. Two events
made Mr. Allen's pastorate memorable. One, an origin of a Sunday
school by two sisters of the church. Misses Bertha Ellis and Sarah R.
Allen, a daughter of the pastor. Miss Allen in 1830 married Peter
Simonson, a promising young man. Her son, was a pastor in Newark,
New Jersey and her daughter, Mrs. M. A. Wright is one of the efficient
workers in Burlington church, now past seventy years old. She has
a large Bible class.
The other event was the baptism of Mr. Samuel Aaron, a man
among men. Mr. Aaron was bom in New Brittain, Pa. His parents
were members of the Baptist church in the town. In 1820, he was a
teacher and student in the classical and mathematical school of "Friend"
John Gummere in Burlington, N. J., where Mr. Aaron completed his
course in 1822. "Friend" Gummere immediately emploved him to
teach in his school, a foremost school in the United States. Again,
in 1824, Mr. Gummere engaged Mr. Aaron. Friend Gummere was
a rare man in the natural qualities of a teacher and in his innate per-
ception of teaching qualities of another man. His judgment of the
teaching gifts of men and of their moral and intellectual worth was
nearly infallible. He had also, the equipment of an education, which
gave him a foremost place among educators as the writer knows full
well, having been in his classes. Mr. Gummere appreciated Mr.
Aaron's eminent worth. In 1826, Mr. Aaron united with the Baptist
church by baptism; the same year in which Mr. Allen was ordained,
in his fifty-fourth year.
Mr. Allen spent thirty years in the ministry. His last pastorate
at Penn's Neck continued thirteen years and it was his second charge
at Penns Neck. Returning to Burlington, where he died, eighty-seven
years old in the midst of the associations of his youth. Supplies min-
itsered to the church at the close of Mr. Allen's charge in 1832, and
until the Baptist school was begun in 1833. At this time Mr. Aaron
BURLINGTON 181
wrote to a friend, "I am likely to have my hands full of labor and
my mind of cares, for in addition to the school, the little church here,
needs the service of some body who will work for nothing and find
himself."
The school was founded by the Central Education Society of
Philadelphia, representing Pennsylvania and New Jersey Baptists.
Mr. Aaron being principal of the school, was called to be pastor in Sep-
tember in 1833. Thus, for the third time, the church had a pastor,
one who had been baptized into its fellowship. Brighter days dawned
on the church, crowds waited on Mr. Aaron's ministry, converts were
added to the church. A large and modern house of worship was a
necessity and in 1834, one was built and dedicated and filled with wor-
shippers. Pastoral duties and those of the school were, however,
too great a burden. Mr. Aaron gave up the charge of the church in
1838, after five years of devoted service. Rev. F. Ketchum of Con-
necticut followed in March 1839. He had adopted the plan of "Pro-
tracted Meetings" and their accompaniments introduced into the North
by Rev. W. T. Brantly, Sr., pastor of the first BaptLst church of Phila-
delphia at his coming from the south. Possibly Mr. Ketchum "pushed
things" and allowed extremes which Mr. Brantly would not have con-
sented to. For Mr. Ketchum was a man of intense earnestness and
likely to use any instrumentality he believed to be consistent with
Gospel ministries, accepting the language of the parable : "Compel them
to come in," as literal. Many were added to the church in his short
pastorate; accepting a call to Philadelphia in May 1840. Mr. Ketchum
held numerous meetings in New Jersey with uniform success, both
in the cit)' and in the country, crowds gathered to hear him. Re-
moving to Illinois, he was equally successful in the West as he had
been in the East. He died in 1885, seventy-five years old.
The same year 1840, in which Mr. Ketchum left Burlington,
Rev. E. W. Dickinson entered on the pastoral care of the church. A
marked contra.st distinguished these pastors. Mr. Dickinson was a
man of fine culture, scholarly and a very able preacher. In manner,
style and compositions his sermons were the opposite of his predecessor.
The six years of his charge were a period of growth and prosperity.
The church and congregation were loath to part with him in January,
1847. His successor, Mr. S. S. Parker, was ordained in June 1847.
A good preacher and a wise pastor, the love of his people entwined
about him but his failing health compelled his resignation.
In February 1850, Rev. W. H. Parmly settled. Mr. Parmly
was a charming man. Everybody loved him. In all things to all
people; always and everywhere Wheelock Parmly got hold of you and
182 NEW JERSEY BAPTIST HISTORY
you were glad to have it so. He was not a great man, either as preacher
or counsellor, but he was good and his companionship was delightful.
Mr. Family resigned in 1854. While pastor the church edifice was
enlarged and bettered. Mr. Barnhurst, who followed Mr. Parraly
was eminently a missionary pastor. A chapel was built on Florence
heights and a way opened for the organization of a church. His
diligence in missions, exposure by night brought on consumption and
he was necessitated to retire in June 1865. Going West, in the vain
hope of recovery, ere long he had his reward on high A deceiver
became pastor; his character was manifest and he was excluded in
1857. Supplies ministered to the church for about two years, when
Rev. William A. Smith settled and was ordained. His health failing,
he resigned in 1860.
Rev. W. W. Meech entered the pastorate the neixt June. The
Civil War was in progress. Its excitements were dominant and like
to many other pastors, Mr. Meech changed fields, hoping for relief from
city life in 1862. About this time, Mr. Alexander Tardff was licensed
to preach and with eleven others, were dismissed to constitute an Afro-
American church. Rev. Kelsay Walling accepted a call to be pastor
in 1863. He closed his ministry at Burlington in August 1871. This
was the longest pastorate the church had enjoyed. It was both
successful and happy. In 1867-8, a gracious work was enjoyed.
Young men, especially, were added to the church. There were more
baptisms in these eight years, than in any other preceding charge.
On December 5th, 1871, Rev. J. E. Wilson became pastor. The church
edifice was virtually rebuilt and in 1874, one hundred and twenty-six
were baptized.
The earlier movement at Florence had failed and the chapel was
sold. A renewed interest was undertaken, an outgrowth of the revival
of 1874. In 1875, a Sunday school was organized and steps were taken
to build a place of worship and constitute a church in Florence. The
mission was sustained by Pastor Wilson of Burlington and by resident
Baptists in Florence. Mr. W. F. Thatcher of Florence was devoted
to the upbuilding of the church in the town. Mr. Wilson was pastor
at Burlington about seven years and had a useful and fruitful charge.
Rev. E. Davis followed, remaining four years till 1882. In the next
October, Rev. T. M. Eastwood accepted the call to be pastor, con-
tinuing ten years. Soon after Mr. Eastwood left, the church called
Rev. J. M. Hare, who resigned to go with the regiment of which he
was chaplain to Cuba, in the Spanish War. The desire of the people
went back to Mr. Eastwood and recalled him to resume his former
pastorate. He yielded to their request and again in 1892, settled in
FLORENCE AND BEVERLY 183
Burlington and is now (1900) pastor at Burlington.
Burlington church included many choice members. Two of them,
deacons, they licensed and called to be pastors. Another, also, Rev.
Samuel Aaron, they called to be pastor. Their action is a type of the
membership of our early churches, that they included members, whom
they preferred as teachers of Divine truth and these men could spend a
life time from twenty to fifty years, preaching to the same congregation
and be heard gladly. Hearers and preachers were Bible men. Evi-
dently substance was to them of more worth than manner, culture
and forms. These were the men who made us as a denomination what we
are. Their spiritual appetite was not dainty nor their spiritual digest-
ion perplexed with dyspeptic tendencies.
Note these names which may be increased by scores: Southworth,
John Walton, Drake, Stelle, llunyan, Randolph, Miller, Allen, Wilson,
Kelsay, Sheppard, Burrows, Eaton, Jenkin, Bateman, Curtis, Sutton,
Heaton. The pastors of Burlington have included choice men. Fif-
teen hundred and thirty have been baptized into the church. Three
churches have been colonized from first Burlington.
At Beverly, after the failure of W. H. Staughton and his "union"
effort, W. H. Parmly renewed the effort and succeeded. The church
has always been housed. At a meeting of Baptists, December 21st,
1794, in Burlington, the minutes state, "Having assembled in the
Baptist Meeting Hojise," bought in 1794, from the "Friends," (Quakers)
and held by the trustees of Pemberton. Under Pastor Aaron, a new
and large house of worship was built. It was remodelled under Pastor
Parmly, rebuilt under Pastor Wilson and has since then, been enlarged.
Thus the church has had four sanctuaries. Also, two chapels built
at Florence and a house built at Beverly as is believed. Thus, in all,
seven, the first having been bought. Nine members have been licensed
to preach. Three of whom have been pastors. One of them was Mr.
Rice, who with Judson, sailed for India. If Mr. Aaron is included in
the nine licensed to preach, the number of licentiates would be ten.
The church has had twenty-one pastors. One of them has been settled
twice. Mr. J. E. Welsh has really had three settlements at Burlington.
His relations to the church were most intimate. Later, he was a
resident of the city. In July 1876, he was commissioner of the State
of Missouri, to the Centennial Exhibition in Philadelphia, making
Burlington his home. Although in his 88th year, he went with an
excursion to the ocean. There were not any railroads on the coast
then. Ready to bathe in the sea, he was taken ill and died on the
beach. His remains were removed to Burlington, where he began and
ended his ministry.
IM NEW JERSEY BAPTIST HISTORY
Formerly Beverly was known as "Dunk's Ferry." The town is
on the Delaware river about three miles south of Burlintgon. Baptist
pastors in Burlington have preached there from an early date. Wil-
liam H. Staughton had a mission station there or nearby. He ob-
tained subscriptions, chiefly of Baptists, and erected a commodious
brick meeting house at Cooperstown, two miles northeast of Dunks
Ferry. He made it a "Union House," It was used for several years
harmoniously. But for the last thirty-four years, up to 1851, has
been a bone of contention among several denominations and is now
wholly unoccupied. Staughton, in his last days, alluding to it called
it "Staughton's folly."
Beverly being a railroad town, and a river town and pleasantly
located, attracted a large citizen population from Philadelphia, besides
others from the country. After Staughton's sad failure, Rev. W. H.
Parraly, pastor in Burlington, established regular meetings at proper
seasons in groves, in an old building and in school houses. The resident
Baptists finally decided to organize a Baptist church. This they did,
on the tenth of February 1851, twelve resident Baptists constituted
themselves a Baptist church. Six were from Philadelphia, five from
Burlington and one from Bridgeton.
Already Beverly was a popular resort. In 1850, Hon. John
Fenimore, a deacon of the Burlington church, bought a hall in Beverly
and offered the use of the lower story to the Baptists with the liberty
of buying the property should they choose. Eventually, the church
bought and used it for worship. Becoming too small, and a lot being
given to the church, a brick house of worship was built and dedicated
in 1865.
The succession of pastors was: E. C. Brown, 1851-52; G. G. Gleason,
1852-55; George Mitchell, 1856-; E. M. Barker, 1858-61; J. S. Miller,
1862; Thomas Davis, 1865-68; William Swinden, 1868-72; W. Kelsey,
1872-79; D. S. Fletcher, 1879; J. E. Raymond, 1880-82; S. P. Lewey,
1883; J. Trickett, 1884; J. Walden, 1887-92; H. C. Munro, 1893; T. S.
Fretz, 1894-99. W. W. Willis, 1900.
Of these pastors, E. M. Barker was of especial use. For several
years, the meeting house had been building; a large debt was incurred
and a second disaster was near. The lot given for the house was out
of the way and the house if ever finished was a bar to prosperity. It
was finished and dedicated in 1867. Mr. Barker averted a disaster
that would have been fatal, by his collections. Rev. P. Powell was a
resident of Beverly. His record of care for weak churches evinced his
concern for Beverly, doing by his counsels and gifts, all he could
for the church. In 1875, tlie la5t debt on the church was paid by a
FLORENCE 185
lady in Bristol, Pa., giving the entire sum, thus relieving the church.
Rev. Mr. Powell died June 10th, 1886, ninety-four years old. He was
one of the men of whom history makes no mention. The writer knew
him well and redeems his memory from oblivion.
Others, men of the same stamp, J. Sisty, E. Sexton, E. V. Glover,
D. Bateman, Zelotes Crenelle, the Barrass brothers and the Tea.sdale
brothers, men eminent in natural gifts to win their way to high places,
men who delighted to serve weak and struggling churches, which but
for them would have died; men, ready to serve in lowly places; men,
like to their Master, in that "the poor have the Gospel preached to
them" — served as pastors.
Beverly shared in gifts from abroad, their first place of worsliip
was given to them; the lot of their second house was a gift. Their debt
on their last church edifice was paid by a woman of another state.
Legacies made a parsonage possible to them, which was occupied in
1900. Aside from the pastors of first Burlington, Bever y has had
fifteen pastors additional to the ministries of Rev. P. Powell.
Early in 1874, Mr. Thatcher, a member of first Burlington Baptist
church, was appointed superintendent of the Florence Iron Works.
Mr. and Mrs. Thatcher found at Florence two or three Baptist families.
A Sunday school was begim there in the fall of 1874 and later a week
evening social meeting.
In January 1875, Mr. Wilson, a student and son of the pastor at
Burlington, began a series of meetings at Florence at which many were
converted, joining the first Baptist church in Burlington. The next
four years, students preached regularly at Florence and on January
29th, 1880 members dismissed from fir.st Burlington were constituted
the Florence Baptist chvn-ch. Mr. O. G. Buddington was called to be
pastor and on September 17th, was ordained and continued pastor
until December 1885. Under his care the church prospered, in 1884,
the house was enlarged and improved.
Pastors who followed were, C. D. Parker, 1886-89; a parsonage
was built in 1887; C. M. Deitz, 1889-1893; a chapel was built at the
railroad station and services kept up in it. Mr. Allyn was pastor
1893-1900. Revivals characterized this period and scores of converts
were added to the church by baptism.
Deacon William F. Thatcher was at his own request relieved of
the superintendency of the Sunday school, having for twenty-six
years, discharged its duties. The mission at the railroad station
afforded large and useful outlet for the faithful activities of the church.
CHAPTER XVII.
MOUNT HOLLY AND MARLTON.
The first residents in and about Mount Holly were "Friends"
(Quakers) locating in 1670. William the Fourth, later King of England,
was with the English soldiers in the town in the Revolutionary War.
Stephen Girard, the famous Philadelphia merchant, the wealthiest
man in the United States, founder of Girard College in Philadelphia,
kept a cigar store in Mount Holly and sold raisins to the children by
the penny's worth.
Humble circumstances in early life are one of the least conditions
determining the future success. As with individuals, so with churches.
A beginning is not a forecast of the future. The long delay of sixteen
years, from the early Baptist ministries in Mount Holly to the founding
of the church was discouraging. Nevertheless, a seed was sown which
in due time germinated.
Two men had much to do with the developement of Mount Holly
church. Peter Wilson, pastor of Hightstown church, who preached
in it in 1784, and Alexander McGowan, a licentiate of Hightstown,
who from the Presbyterian came into the Baptist ministry by searching
tlic Scriptures to find out if he was right in his ideas of the mode and
the subjects of baptism.
One Joshua Smith, of New England, possibly a deacon but not
a clergyman, come to Mount Holly in 1792, held a series of meetings.
Mr. McGowan was pastor at Pemberton in 1795. He alternated on
the Lord's Day between Pemberton and Mount Holly. Dates vary
through the loss of the old record. It is not known how long before
1795, and if after the constitution of Mount Holly church, if Mr. Mc-
gowan visited the church. However it is believed that though Mr.
McGowan was not pastor, that he had general oversight of its affairs
for thirteen years to 1814, when he removed to the West. He was a
great worker, an able preacher and soul winner. His labors at Mount
Holly were wholly missionary. He baptized one hundred and nineteen
converts in Mount Holly. They united with Pemberton church. In
1805, Mr. McGowan removed from Pemberton to Marlton. But he
agreed to "supply" Mount Holly as often as convenient, thus retaining
his connection with Mount Holly.
Meriba Cox and Jane Mullen are said to be the first Baptists
living in Mount Holly. Their names are among the constituents of
MOUNT HOLLY 187
Mount Holly. Some say there were thirty-six, others claim that
there were fifty-two. The date of the organization is also a question,
some insisting upon an earlier date than is published in the minutes
Providentially, in 1814, (the year in which Mr. McGowan went West)
a young man, a member of Mount Holly came on the stage of public
life about this time, the ever memorable John Sisty.
Mr. Sisty had been a member of the first Baptist church of Phila-
delphia and changed his residence to Mount Holly. Mr. Sisty upheld
his pastor. Rev. H. Holcombe, under the persecutions brought
on Mr. Holcombe. Although not officially pastor at Mount
Holly, Mr. Sisty was licensed and ordained at Mount Holly to
serve the church there, and for three years preached and did pastor's
duties at his own cost. About the time at the end of three years
Mr. Sisty moved to Haddonfield. He was entitled to the highest
respect. Those of us who knew him, do not forget the quiet, un-
assuming and unprepossessing little man, who made an indelible
mark on Baptist interests in New Jersey.
After Mr. Sisty had removed, another member of the church,
Joseph Maylin, who had been licensed and later was ordained, served
the church. Like to Mr. Sisty, he was not pastor, also like him, a
man of means, he ministered to the church without cost to it for several
years. Rev. J. E. Welsh, likewise, ministered for an indefinite period.
But whether with cost to it, we do not know.
In 1830, Rev. Joseph Sheppard of Salem, entered the pastoral
office, continuing seven years. Having some private resources, he
was not wholly dependent on the salary the church gave. Mr. Sheppard
inaugurated a new era in Baptist interests in Mount Holly. Both
material forces were accumulated and agressive instrumentalities were
introduced, as the Sunday school. No mention is made of the reason
for his resignation. But as he lived in Camden, only three years
after resigning, it may be that his health was a bar to continued pas-
toral work.
In the fall of 1836, Rev. H. K. Green settled as pastor. His stay
was short. Again in 1837, Mr. Green became pastor. He continued
but a little while. Mr. Green was genteel in speech and manner;
of rare culture and of natural intellectual gifts. He had also, a lassitude
of character which impaired his efficiency as pastor and teacher.
The writer has ofttimos recited to him during which, he has taken
a nap.
Rev. Samuel Cornelius entered the pastorate in December 1837.
He was the opposite in all respects to Mr. Green, never lacking for
something to do and doing it with force and zeal. Mr. Cornelius
188 NEW JERSEY BAPTIST HISTORY
shared with Noah Davis in the origination of the American Baptist
Publication Society. In May 1842, Rev. H. S. Haven followed Mr.
Cornelius, but illness shortened his charge.
A new church edifice was begun in 1843. It was dedicated in
March 1844 as Rev. T. O. Lincoln began his pastoral care for the
ensuing two years, whom Rev. M. Eastwood succeeded in November.
Again there was a vacancy of two years in the pastoral office. Rev.
W. G. CoUom was pastor for three years to June of 1^53 and was
followed by Rev. T. D. Worrall becoming pastor in 1854 and remained
till March 1855.
In the next May, J. S. Miller settled. Debts were cancelled;
harmony restored and the accession of converts to the church assured
its future welfare when after the dark days of 1854 and 5 had gone.
Pastor Miller at the end of four years of efficient service closed his
charge in Mount Holly in 1859.
Samuel Aaron was the next pastor in May, 1859, remaining till
he died on April 11th, 1865. A successor writes of him, "The fame
and persecution on account of his temperance and anti-slavery apostle-
ship, which alike ennoble his name, came with him to Mount Holly.
The church cheered him and was proud of him. Under the ministry
so devout and scholarship of so courteous a gentleman, the cause of
Christ greatly prospered. But the anti-slavery and radical temperance
addresses of Mr. Aaron made him many enemies." His body and that
of Mr. Lincoln awaited burial at the same time. Happily, Mr. Aaron
lived to hear of the surrender at Appotomax, but it pleased God to
take him before the murder of Mr. Lincoln.
The writer congratulated Mr. Aaron on his dying bed upon the
surrender of General Lee. He also used to hear the discussions of
delegates at the sessions of the New Jersey Association as to who
should be moderator at its annual meetings, the aim being to have
one in the chair familiar "with the rules of order," and who had the
courage to enforce them and Hmit debate to the subject under dis-
cussion, allusion being chiefly to Mr. Aaron. For all knew that Mr.
Aaron would be heard on the themes of slavery and of temperance,
the aim being to enforce the rule as to time and frequency of remark.
Usually, Rev. J. E. Welsh was chosen. He was moderator of the
Association for many years, elected purposely to hold Mr. Aaron
within bounds. His intense earnestness and commanding eloquence
on any question of morals or on the duties of humanity, demanded a
hearing even of those who repudiated his ideas. First a teacher, and
when converted a pi-eacher. As teacher, he had no superior. The
writer recalls how glad the class was to see him come into recitation.
MOUNT HOLLY 189
We knew it meant getting into the heart of things. So patient, so
thorough, and so Hkc one of us. Students knew that teacher and
class were a mutual aid societj'.
Mr. Aaron's life accorded with his profession. His home was a
station on the "Underground Railway" from slavery to Canada. The
writer heard him plead in court for a fugitive being returned to slavery.
Words arc at fault to express the pathos, passion, and elo(|uence of
that plea. Once he was cruelly beaten by a rum seller in a street in
a town in which he lived, on account of his advocacy of temperance.
On another street, a drunken inebriate lay unconscious, where he
would have died in a wintry night. He got him up, took him home
with him, gave him as good a bed as his own, and in the morning,
prevailed v/ith him to reform. Thus his deeds emphasized his words.
Rev. A. G. Thomas followed Mr. Aaron at Mount Holly on August
1865, and had a happy and successful pastorate of three years. In its
second year, a remarkable work of grace was enjo}'ed. One hundred
and sixty-four were baptized. The house of worship was enlarged and
improved. Mr. Thomas was parted with, with great reluctance. He
was succeeded by Rev. J. Waters in June 1868. The spiritual life in
the church continued in the three years of Mr. Water's stay. Rev.
T. J. House followed for ten months. In June, 1874, Mr. Edward
Braislin was ordained and held the pastoral care for seven years.
Neither was it the choice of the church for Mr. Braislin to resign.
On April 1st, 1882, Rev. H. F. Smith entered the pastorate. Mr.
Smith retired to sleep February 10th, 1887; not coming to breakfast,
the reason for his delay was inquired into and he was found "asleep
in Jesus." An incident of the evening was the visit of a neighbor
pastor, and at bedtime, Mr. Smith said to his friend: "Come let us sing
my favoi-ite hymn," and he began to sing, "I would not live alway,
I ask not to stay," and sang the entire hymn. It was his last song
on earth and he had his desire, exchanging the song of earth for that
of glory.
Mr. Smith had lived a useful life. The churches he had served
were the better in all respects for his charge of them. He had been
secretary of the Convention for fourteen years, retiring from the
office, contrary to the wishes of the Convention.
After Mr. Smith, came R. F. Y. Pierce on November 1st, 1887.
In 1888, the second great revival occurred, when one hundred and five
were baptized. The enthusiasm with which Mr. Pierce began, con-
tined through this charge. Resigning in October 1892, Rev. S. G.
Nelson began his pastoral work in February 1893 and resigned in
190 NEW JERSEY BAPTIST HISTORY
November 1895. The next September 1896, Rev. C. H. Pendleton
held the pastoral office and was pastor in 1900.
Twenty-six pastors have served the church. Messrs. McGowan
and Green each had a second pastoral charge. Pastors Sisty and
Maylin were licensed and ordained to be pastors. These served the
church at their own cost. Six members have been licensed to preach.
Mr. Sisty will ever be remembered for his work at Mount Holly and
Haddonfield. A business man, he gladly spent his money and time
for needy fields.
Only one church has colonized from Mount Holly, Marlton in
1805, with fifty-five members. The first meeting house in Mount Holly
was built in 1800, by the Pemberton church and was in use forty-two
years. In 1843, in an interim of pastors, a larger and better house
was built and dedicated in Mr. Lincoln's charge. The building has
undergone many changes and enlargements, and Mount Holly now has
a house of worship both large and most fitting for church uses.
The "Friends" (Quakers) had settled in New Jersey in the vicinities
of Philadelphia, long before William Penn located his colony in Penn-
sylvania about 1682. This may have influenced him to choose the
location for his colony. Wealthy Englishmen, "Friends" had bought
large tracts of land in New Jersey and had sent colonies of their per-
secuted brethren, who could not pay both, the co.st of emmigration and
buy their lands, on which to settle. These opulent "Friends" provided
thus for their afflicted friends early in 1600 and by their financial
interests in West Jersey, which they acquired in 1676. Anthony
Sharp of Tedbury, England, then of Dublin, Ireland, planted colonies
of such "Friends" south of Camden and appointed his son Isaac, its
superintendent.
The Quakers had shared with Baptists in persecutions for their
ideas of civil and religious liberty. Fellowship for each other in common
sufferings, explains the coming of these sects from New England, Vir-
ginia and Europe, to New Jersey, where, owing to the caste of the
population, the largest liberty of speech and conduct had been enjoyed
and where, an instance of restraint and persecution for the exercise
of one's conviction of truth and duty has never been kno%vn.
Quakers and Baptists had a positive influence with Charles the
Second, when he Avas King of England and he was so far, just and
honorable as to cherish the obligations of his father, Charles the First,
to Quakers and Baptists, non-combatants in the Civil War of England;
thus they had security for their personal rights and the sympathy of
the Royal government in its appointment of Governors and Judges
of the Courts. These conditions favored both Friends and Baptists,
MAllLTON 191
of which tho population of New Jersey and Pennsylvania was so
largely made up. Baptists also, had more sympathy in a Quaker
community than other denominations.
Evesham township, from which Marlton church took its first
name, was very large, including Marlton village. Peter Wilson of
Hightstown; Alex. McGowan, Isaac Carlisle and Benjamin Hcdger
of Pemberton, had preached in Evesham as early as 1788. In 1803,
some of its residents were so much interested that they sent to Mount
Holly to arrange with Mr. McGowan to preach among them. He
did so. Converts were made and baptized; others were impressed
by the ordinance. Congregations outgrew the old school house. A
meeting house was a necessity and in 1804, it was decided to build
one, which was dedicated in September 1805. The building was to
be a Baptist meeting house, free however, for the use of other denom-
inations, when not used by Baptists, an instance of Baptist liberality.
Their fundamental principle of the right of each and all to decide for
themselves, their religious views and assure to others, eciual right,
which they claim for themselves not only in opinion, but as much in
opportunity.
Having a house of worship and distant from Mount Holly, of
which church they were members, a church organization was desirable.
Accordingly, on November 16th, 1805, the Evesham Baptist church of
nine members was recognized. Mr. McGowan, pastor of Pemberton
church, was called to be pastor and ministered to them for nearly
nine years, till 1814. (Minutes of New Jersey Association, 1815, page 7).
Mr. McGowan was a noble minister of the Gospel and was in his day,
named a "soul winner." His work was ended on earth on his journey
west by the overturning of a wagon in which he was fatally hurt. He
died June 8th, 1814.
The revered John Sisty of Mount Holly took the pastoral office
in 1815, preaching once each month. Prosperity was enjoyed up to
March 1819, when he resigned. On June 6th, 1818, nine were dis-
missed to organize a church at Haddonfield. Mr. Sisty had been
preaching there for more than a year, and in September 1818, began
his remarkable charge of Haddonfield church. He always had a large
place in the hearts of the people where he labored. He will always
be included among the men whom the King had delighted in and whom
the churches valued for wisdom, devotion, and sterling integrity in
any and in all conditions..
Peter Powell was another of those quiet, modest men, whose name
never got in newspapers. They could wait for the indorsement coming
at the last, from the King of Zion. Three times, Mr. Powell came to
192 NEW JEHSEY BAPTIST HISTORY
the help of the chureh. He was one of the ministers ready at their
owai cost to do what the}- could to help a struggling church. He supplied
the church continuously at his own cost and for a compensation of
one dollar and twenty-five cents, each Lord's Day as the funds allowed.
For five years, from about 1S25, the records are blank and for
eight years, there were no mentions of a baptism. Nevertheless,
there "were a few names for they are worthy." The members met
and prayed and in due time their praters were answered. Rev.
Joseph Sheppard came to their help in December, 1829, and with great
self-sacrifice, minist<-red to the church, until June, 1834. In these five
years, a new era began. Mr. Sheppard may be justly esteemed as
one of the Fathers to this Israel. A Sunday Scliool was begun. Mr.
Samuel Hervcy was called to be pastor and was ordained at the close
of Mr. Sheppard's service. He had been Mr. Sheppard's assistant.
After nearly four years of acceptable service, Mr. Hervey resigned
and went west. Rev. Mr. M. S. Earl was pastor for one year, 1838.
In this year, a re\aval began new life in the church.
A large number of nearby Baptist residents, members of neigh-
boring churches joined Marlton church. These additions involved a
larger church edifice located in the village of Marlton. Among those
who returned to Marlton, was Charles Kain. He had been dismissed
to constitute Haddonfield church. His memory will be cherished in
that region as a sjmonj'm for goodness, enterprise and devotion to
every interest of the Kingdom of God, not alone on Baptist lines, for
he was a Baptist of the straightest sort. But everywhere and with
all, sought first the kingdom of God. In August 1839, the church
decided to build a house of worship in the A-illage of Marlton and in
June 31st, 1840, it was dedicated. Rev. J. M. Courtney was called to
be pastor in connection with Moorestown church. This joint pastorate
lasted till July 1841. Then the pastor was taken with the "'western
fever" and went thither.
Total abstinence from all intoxicants as a beverage, was adopted
as a condition of membership in 1840. In the fall of the same year,
mission work was begun at Tansboro, that issued in the organization
of a church. About the same time, mission work was begun at Med-
ford and in the 14th of February, 1841, sixteen members were dis-
missed to constitute the Medford church. A temporary stay by one
CJilled to the pastorate continued to January 1842. After that, until
June supplies served the church, when Rev. I. W. Hayhurst entered
the pastorate. He stayed less than two years. The Tansboro church
was constituted at the close of January 1844; eighteen being dis-
missed from Marlton for that purpose. Following Mr. Hayhurst,
MARLTON 193
A. M. Tyler was ordained in May 1844. In the next July, 22nd, he
died. Rev. J. M. Challis entered as pastor of both Marlton and Moores-
town churches in April 1845 and retained his relation to the churches
for seven years. The name of the church was changed to Marlton in
that year. When Pastor Challis resigned, the church decided to main-
tain its pastor independently. Rev. C. E. Wilson having ministered
to the church for a year from June 1852, While pastor, a season of
revival was enjoyed.
The small salaries and the growing children who ought to be
educated often made the minister's life a trial to himself and to a
church. Both, however, endured the hardship. Mercenary motives
are attributed to pastors, in accepting a larger salary, when in fact,
it is a duty done at the cost of many a heart ache.
On October 2nd, 1853, Rev. J. R. Murphy accepted the charge
of the church and held it for six hears, with great benefit to the church.
In June 1856, the church suffered a great loss in the death of Deacon
Charles Kain. His influence and character had been of untold worth
to Haddonfield church of which he was a constituent. It had been
also an unspeakable gift to Marlton church. But good men must
needs die and receive their reward from Him, who knows them and
their worth.
In January 1860, Rev. E. M. Barker settled as pastor. A mission
Sunday school was begun this year at Evesboro; another at Medford
in 1863. Mr. Barker resigned in 1863. On the next January 1864,
Rev. R. S. James entered the pastorate. In the winter of 1865-6,
one hundred and fifteen were added to the church by baptism, a fruit
of a revival. Mr. James closed his oversight in September 1867 and
was followed by Rev. M. Jones, who again resigned about 1870. Mr.
T. L. Bailey was ordained in July 1871 and became pastor. His
infirmities seriously impaired his ministry. On account of his broken
health, he closed his labors at Marlton in 1873, but supplied the church
until June 1874. Then Rev. A. B. Still became pastor. Various
improvements in the church edifice and in the grounds were effected
in this pastorate, which continued until December 1877. The next
April 1878, Pastor Bray entered the pastoral office, holding it till
January 1884, when Rev. W. W. Bullock followed in 1884, ministering
until 1887. By the next July, Rev. G. B. Young was pastor for two
years. Him, Rev. C. W. O. Nyce succeeded in June 1889 and was
pastor in 1900; a long pastorate for Marlton and corresponding in
length with the first, Mr. McGowan.
Marlton is a rural church. Many instances occur in our churches
of the influence for good of an individiual. Of these, was Deacon
194 NEW JERSEY BAPTIST HISTORY
Charles Kain. Those of us who knew him will ever remember his
genial, staunch and forceful Christian character. He was an under-
standing Baptist and such Baptists as he was are always a power for
good. Positive, bold and yet kind; his memorj' and work will be
a stimulant to those who knew it, to do and be, the best for Christ and
humanity.
Marlton church has had nineteen pastors. Deacon Elijah Bryant
was licensed, ordained and pastor in two churches that colonized from
Marlton. The church has had two meeting houses, one built in 1805,
another erected in Marlton village. Four churches have gone out of
Marlton, Haddonfield, Medford, Tansboro and Berlin. Chapels were
built in Medford and in Tansboro and a parsonage in Marlton in 1860.
The earliest Baptist ministers in this field were from Pemberton and
by Pastor McGowan, Isaac Carlisle and Benjamin Hedger, licentiates
of Pemberton, were great helps to their pastor in his work. In the
decade 1801-10, three Baptist churches were constituted, Burlington,
Mount Holly, and Marlton.
A characteristic of the state; Hezekiah Smith in New England;
John Gano in New York and the West and the numerous appointments
of New Jersey pastors sent by the Philadelphia Association on Mission-
ary tours to the South and West, is a sufficient explanation. In their
earliest movement, the New Jersey churches preferred the whole cause
to themselves; as is shown by the constitution of the Philadelphia
Association, made up as it was by three churches in New Jersey, one
in Delaware and one in Pennsylvania. The new Jersey Baptists
giving up their choice of name for the good of Baptists in general,
with the result that the influence of the body was diverted from them
and their local unity was absorbed in foreign interests. Nevertheless,
New Jersey Baptists churches retained a majority in that Association
for forty years. Neither was it until 1811, that there was a concen-
tration in the state in behalf of home interests.
CHAPTER XVIII.
HADDONFIELD, MOORESTOWN AND RELATED CHURCHES.
Baptist activities at Haddonfield began with a woman. Women
have been a significant force in the growth of the kingdom of God in
the world. Malignant contempt for the churches has been expressed
by assertions that women were a large majority of them. They are.
For morality and Godliness they always have been a vast majority.
Men are a vast majority of the drunkards, of criminals and reprobates.
There was but one Apostle at the cross, but the three Marys were there.
The crisis in human history was in the reign of Constantino, when the
question was, whether Paganism or Christianity should be the faith
of the palace and of the throne. The decision, which changed the
destinies of humanity and gave to mankind all we have of civilization
and Christianity worth having, came from the Christian Baptist Welsh
wife, a princess in her native land, so historians say.
Few changes in the working economy, both of our churches and m
our country have been more extreme than that concerning women.
In 1817, Lettice Evans, a woman living in Haddonfield, requested
Rev. John Sisty to come to Haddonfield and preach. She offered her
own house in which to hold the meeting. It seems, however, that on
May 17th, 1817, he preached in the school house, from Heb. 4:12. So
much interest was shown that Mr. Sisty made regular appointments
for two Lord's Days in each month until on the 11th of June 1818,
when a council met in a grove and ten Baptists were constituted into
the Haddonfield Baptist church. Nine of these were from Evesham
(Marlton) church. Rev. H. Holcombe of the first Baptist church of
Philadelphia preached. Among those from Marlton church, was
Charles Kain, Sr. He was chosen one of the deacons holding the office
till his return to Marlton church in 1839. Mr. Sisty was not a con-
stituent of Haddonfield church. Later, when called to be its pastor,
he brought his letter from Marlton. Mr. Sisty was a small man, hesi-
tating and slow of speech. Personally, he reminded one of Paul's
description of himself in II Cor. 10:10. But he was devoted and an
able man that won and kept the confidence of every one. He had
been baptized by Rev. Thomas Ustic, pastor of the first Baptist church
of Philadelphia. This accounted for his strong and tender sympathy
with that church and its pastor, H. Holcombe, in its trials with the
Philadelphia Association. In business in Philadelphia, Mr. Sisty had
lOG NEW JERSEY BAPTIST HISTORY
gained a competence which enabled him to give efficient aid to many
weak churches, bringing them to strength.
About five months after Mr. Sisty had preached his first sermon
in May 1817, steps were taken to build a house of worship, anticipating
an organization of a church. Subscriptions were made to build a
"Baptist meeting house." The lot was bought and a brick building
erected which was dedicated November 24, 1818. Rev. H. Holcombe
preached, Mr. Sisty getting the ablest preacher of the denomination,
as a representative of it.
Midway between the organization of the church, the dedication
of its house, converts were won and baptized and relationship to "them
that were without, were impressed upon his hearers and collections
were ordered to be taken to give the Gospel to the destitute." In
these days, the "laying on of hands" upon the baptized on their ad-
mission to the church was hotly disputed. Some members claimed that
this was an ordinance and left the church because Mr. Sisty did not
observe it. The church refused to be divided on a question so obscure
and left the matter to "the decision of the pastor and of the con-
verts." Mr. Sisty was a pastor to whom opportunity was the only
limitation. An "open door" drew him to Moorestown in 1836, and
many souls were won there to Christ. After being pastor at Haddon-
field twenty-one years, Mr. Sisty resigned in 1839. He died in 1863,
being eighty years old. In these twenty-four years, by his means,
his counsils and preaching, he was a great blessing to needy and troubled
churches.
Rev. C. C. Park, who followed him at Haddonfield, had the pas-
toral care there for a year, closing his labors in 1840. In that year,
Rev. C. E. Wilson settled as pastor and resigned after four years in
which many were baptized. The next eighteen months, Rev. M.
Eastwood ministered to the church. In May 1847, Rev. Caprion
occupied the office of pastor till ill health compelled his resignation.
Rev. W. H. Brisbane was a supply in Mr. Caprion's illness and suc-
ceeded him till September 1848. For several months, W. D. Hires
supplied the church.
The succession of pastors was A. S. Patton in the spring of 1851.
Under whose ministry, the congregations outgrew the capacity of the
church edifice and it was decided to build a larger one. On January
12th, 1853, the lecture room was occupied. As a fruit of special
meetings, numerous baptisms were enjoyed. Mr. Patton closed hi
labors at Haddonfield in 1854. Another annual pastorate by Rev.
A. Lathem occurred, closing in 1856. A like annual charge followed
IIADDONFIELD 197
by Rev. J. D. Meeson ending in 1857. Rev. J. E. Wilson was pastor
1857-61, taking a chaplaincy in the army.
On January 1st, 1862, Rev. R. F. Young entered on pjistoral
charge. A new order began with his coming. He included the su-
rounding country in his field. Within a short time he had five mission
Sunday schools. The house of worship was improved at large cost
and the mortgage paid. A parsonage was bought and put in complete
condition from a work of grace. The pastor baptized eighty-eight.
Nor was Mr. Young limited to home interests. The benevolence of
the church increased fourfold. Mr. Young was a member of the State
Boards of Missions and of Education while a resident of the state.
He laid the foundations of the remarkable outgrowth of the church
under his successor. Mr. Young died January 5th, 1884, closing a
pastorate eminent among eminent pastorates in New Jersey.
On the ensuing 1st of May, 1884, Rev. H. A. Griesemer entered
upon the charge of the church. The enlarged congregations made
necessary for the third time, a larger house of worship. A more central
site was chosen and the present beautiful sanctuary was built in 1885-6,
costing forty thousand dollars and opened for worship October 17th.
A chapel at Ellisburg was built in 1886, costing one thousand dollars
and paid for. A chapel at Mount Ephraim was put up in 1887 at a
cost of twenty-five hundred dollars. The parsonage deljt of twenty-
five hundred dollars was paid in 1888. In 1889, ten members
were dismissed to constitute a church at Collingswood. Next
3'ear, 1890, the John Sisty memorial chapel was built on the site of
the old house of worship at a cost of fifteen hundred dollars, also a
chapel at Magnolia for twenty-five hundred dollars. In 1891, a chapel
for fifteen hundred dollars, was erected at Hillman's and in 1893, the
mortgage debt of ten thousand and six hundred dollars on the new
church edifice was paid and the house formally dedicated. One
hundred and four were baptized in 1894. Twenty-five members
were dismissed to form a church at Mount Ephraim in 1895. A mission
Sunday school was begun at Haddon Heights in 1897 and in 1898, a
chapel was built there costing thirty-five hundred dollars and eighteen
members dismissed to form a church there. Mt. Olivet (colored)
was established in 1892 and their meeting house was largely built by
first Haddonfield church. It cost two thousand dollars. A goodly
number of members have been licensed to preach. Large sums have
been given for world-wide missions. Pastor Griesemer held his office
till April, 1900, having been pastor sixteen years.
Haddonfield has had three houses of worship and has built seven
chapels for mission schools and the house of worship for Olivet church.
198 NEW JERSEY BAPTIST HISTORY
Seven colonies have gone out from Haddonfield, organizing churches,
one of which, — in Newton — disbanded. The first house of worship at
Moorestown, was in part largely paid for by the mother church. No hu-
man estimate can be made of the value of the pastorate of Mr. Young;
the Sunday schools he established were the beginning and foundation
of the colonies, subsequently sent out and Haddonfield church owes a
vast obligation to him and to Mr. Sisty, its founder.
The section about Moorestown has several other churches than
the Baptist church there. On this account, the church in the town
is limited to the immediate locality. But the town is attractive and
grows, inviting residents from abroad. Baptist meetings had been
held long before the church was formed. A daughter of Rev. Mr.
Ustic, once pastor of the first Baptist church in Philadelphia, lived
in the village. Her "latch string" was always out for Baptist ministers.
Her husband, a member of another denomination, cheerfully welcomed
those of his wife's fellowship. Mr. Sisty had been baptized by this
lady's father and came often to the town to preach and while pastor at
Haddonfield, had regular appointments at Moorestown. The first
man whom he baptized there was Charles Kain, Jr., son of Deacon
Charles Kain of his church in Haddonfield. Mr. Kain, Jr., later entered
the ministry.
Those baptized at Moorestown united at Haddonfield and in
April 1837, C. Kain, Jr., asked the Haddonfield church for the letters
of thirty members to constitute a church at Moorestowni. These
with two others from Marlton church, in all, thirty-two organized
the Moorestown church on May 6th, 1837. At its first business meet-
ing, a pledge was adopted to abstain from the habitual use of intoxi-
cants as a beverage, and required a like pledge from all applying for
membership in the church. This action was taken early in the tem-
perance movement. Measures were at once taken to erect a house
of worship, with such success that it was dedicated in August 1838.
Rev. J. M. Courtney had aided Mr. Sisty in continuous meetings held
previous to the organization of the church and when these were closed
maintained Baptist meetings in the place, relieving Mr. Sisty, who was
now, nearing seventy 3^ears of age, of the added duties of his charge and
at the constitution of the church, was its first pastor. Mr. Courtney
was an able devoted pastor for nearly five years, resigning in 1841.
For the ensuing months, Rev. J. Wigg supplied the church, also. Rev.
Ezekiel Sexton served as supply for months. Thus nearly three years
passed. Mr. Sexton was the same type of man as Mr. Sisty and Mr.
Powell in being above the necessity of a salary.
In 1845, Marlton and Moorestowm churches united to obtain the
MOORESTOWN 199
joint pastoral charge of Rev. J. M. Challis, an arrangement that
lasted seven years and was profitable to both churches. Mr. Challis
thought that each church ought to have its own pastor and resigned
in 1852; characteristic of all of Mr. Challis's pastorates, the churches
had grown in all the elements of efficiency. After awhile, Rev. E. D.
Fendall followed at Moorestown and was pastor for twelve years,
closing his labors at Moorestown in 1864. Succeeding pastors were,
Miller Jones, 1864-68; J. E. Bradley. While pastor, the old place
of worship was torn down and a larger and better one built and the
basement was in use before Pastor Bradley resigned in 1873. Twenty
seven members were also dismissed in 1870 to constitute the Fellowship-
church. That body dissolved in 1875, the members returning to the
mother church. But a mission was made at the chapel in which the
Fellowship church had worshiped. J. H. Brittain 1873-82, nine years.
Pastor E. McMinn entered on his duties in January 1883. A mission
was begun at Mount Laurel in 1883 and another at Hartford in 1886.
These included a Sunday school, preaching and devotional meetings.
In May 1890, Mr. McMinn surrendered his pastoral charge and was
followed by Rev. W. T. S. Lumbar in 1890, who is pastor in 1900.
Moorestown church is indebted for its existence to pastor Sisty
of Haddonfield, to whose labors, C. Kain, Jr., added his efficient efforts
to perfect the plans of Mr. Sisty. Moorestown has had ten pastors.
Mr. Lumbar has been in office ten years to 1900. Two church edifices
have been in use. Several have been licensed to preach; of them were
C. Kain Jr., two brothers, J. N. and A. H. Folwell; both licensed and
ordained at Moorestown. The entire region for a circuit of many
miles in the vicinity of Philadelphia has been settled by "Friends"
(Quakers). The difference in their ideas of the ordinances and of
ours, was a hindrance to our growth in their neighborhood, never-
theless, their consent that the only scriptural baptism was a burial
in water, put us on a better relation to them than other denominations.
Besides, they and we had suffered persecutions as the champions of
religious liberty and of equality before the law and of the right to
exercise private opinions on any and all subjects and this gave us a
hold upon them which they recognized and thus there are but few
towns and Quaker strongholds where we do not have strong churches.
The writer recalls times in which "Friends" and Baptists were domi-
nant in West Jersey. The loss of Hopewell and other schools and the
persistence of Presbyterian educational facilities changed the order of
past times.
When Moorestown had been equipped for the offices of a church,
Haddonfield dismissed eighteen members in May 1843 to form the
200 NEW JERSEY BAPTIST HISTORY
Newlon Baptist church. The man, John Sisty, widely known for his
helpfulness to young and struggling churches, was pastor at Newton
the first year of its life. After him, another of the same stamp. Rev.
C. Sexton, in place of waiting for a call, himself called the church. Soon
after his settlement the church built a meeting house and reported to
the .i^^sociation of it: "The expenses of which are mostly paid." No
doubt there good ministers did their share of this undertaking. Mr.
Sisty and these Sextons, originally of Jacobstown church, Charles
and Ezekiel, were noble men, counting nothing, given or suffered for
Christ loss. They preferred a lowly place wth such churches than
higher positions They had their reward in the lofty appreciation
of their brethren and the memory of him who knew their work, and
now they have the dignities which they enjoy "on high." Mr. Sexton
was pastor five years, resigning in July 1850. Rev. Mr. Patton followed
Mr. Sexton closing his labors in 1854. He supplied the church how-
ever, till the end of 1856. The name of the church disappears from
the minutes of the Association in 1857. Next year it is stated that the
church had disbanded.
Ten members of Haddonfield church Ln August 1889, were dis-
missed to organize a Baptist church at CoUingswood. Rev. W. F.
Smith became its pastor in May 1890. A neat and commodious house
of worship was begun soon after the constitution of the church and
was dedicated in October 1890. Pastor Smith resigned in September
1892. Two months later. Rev. G. B. Morse settled as pastor. Again,
in 1894, Rev. A. D. Nichols entered the pastorate. In 1899, Rev.
J. M. Ashton accepted a call to be pastor and was in office in 1900.
Originally, a mission of Hoddonfield church and with a small member-
ship, they built a fitting sanctuary and increased ninety-eight mem-
bers in two years, sustaining themselves. A creditable record and
e\'incing a courage which justified the movement.
An Afro American church, located in Haddonfield, was instituted
in 1892. This body received ample aid to build their meeting house
from the first church. Rev. J. P. Gregory became pastor in 1893
and in 1900 was still pastor, seven years. There is a lack in the pub-
lished records of Mount Olivet. Enough however, is known to assure
confidence in its well being. Its pastor's long settlement is a token for
good to himself and to the people of his charge.
A mission of first Haddonfield grew into the Magnolia Baptist
church in 1894. The mission Sunday school begun in 1880 under
Pastor Young was nurtured until 1891, when a chapel was built at a
cost of twenty-five hundred dollars. The Magnolia church was organ-
ized in 1S94, with thirteen members. Rev. T. R. Rowe was pastor
MOUNT EPHHAIM AND HADDONFIELD HEIGHTS 201
from then to August 1896, when sickness made a change of pastors
necessary. While Mr. Rowe was pastor, the debt on the church
edifice was paid. S. R. Wood followed as pastor the same year.
Financial burdens were very serious at this time. But the Camden
Association gave needful aid to its young churches, effecting thus,
the chief aim of Association relationship. Pastor Wood's health
failed and he resigned in 1899. Despite adversities, the members of
the church increased to fifty-seven and all current expenses were
paid.
Haddonfield sent out another colony in two years, which became
the Mount Ephraim church. Twenty-three constituents composed
it. Previously in 1887, a chapel had been erected. Rev. A. E. Finn
was the first pastor, resigning in 1897 and was followed by Mr. D. E.
Lewis, who served the church for a year. Then Mr. J. T. Anderson
settled in 1899 and was pastor in 1900. Since the organization of
the church its membership has doubled and all debts on the property
are paid.
This mission was the first established after Mr. Griesemer followed
Pastor Young at Haddonfield. Of necessity, the field about Haddon-
field had been thoroughly occupied by Mr. Young. Haddon Heights,
however, had grown into a populous location. Since Mr. Young had
died, a mission Sunday school that had been begun in 1897 and for
which a modest meeting house was built in 1898, had prospered.
That year, eighteen members were dismissed to constitute a church
there. The church lias prospered and is growing. The local mem-
bership, anticipating increased strength by being an independent
church, overcame the objections of Pastor Griesemer to an early
church organization. Mr. T. H. Sprague became pastor in 1898 and
in 1900 was occupying the place.
CHAPTER XIX.
MEDFORD, VINCEXTOWN AND BERLIN.
Of the twenty-three constituents of the Medford church, sixteen
came from Marlton; four from Haddonfield; one from Philadelphia,
one whom Mr. Sisty had baptized, but had not joined a Baptist church.
Mr. Sisty was the first Baptist minister to preach at or near to Med-
ford. Mr. Sisty preached in homes and in the summer of 1839, in a
grove near Medford. The Medford church was organized on February
25th, 1841. About two years after the meeting in 1841, a house of
worship was built. Worthless subscriptions for the building subjected
the property to a heavy debt and it was sold by the sheriff. James
Logan and Judge Swain, members of Pemberton church, bought the
property; by the kindness of these men the church occupied it.
Years after the death of Judge Swain, Mr. Logan met one of the
executors of the Judge's estate and asked the executors to join him
and to transfer the property to the church. They did and the church
received the property entirely free of all incumbrance, these brethren
giving both the cost of the property to them as well as the interest of
the money they bought it for, until they returned it to the church.
The pastors have been, J. M. Carpenter, 1841-45; jointly with
Vincentown; George Sleeper, 1847-49; J. M. Cochran, 1850-52; J.
Thorn, 1853-54; T. W. Sheppard supply to 1857; John Todd, 1858-63.
Mr. Briant. A colony to form a church went out 1865. Mr. Briant went
with the colony. He had been a deacon of Marlton and was ordained
when sixty years old and died February 20th 1867, sLxty-four years
old. Medford was his first pastorate and was an outgrowth of his
labors, his second charge. He was a man of real devotion and much
beloved. Walter Patton, 1868; W. G. Coulter, 1869; J. M. Craner,
1872-77. In a revival while pastor, many were baptized. L. H.
Copeland, 1879; E. K. Bailey, 1880-83; W. F. Smith, ordained in the
spring of 1884-86; W. H. Beach, 1886; J. M. Lyons, 1887-90; W. A.
Leak, 1890; K. Walling, 1891-95. A lot was bought and a new meeting
house built and dedicated in 1894. J. W. Francis, 1896-1900.
Medford has had twenty pastors; one died. Mr. Carpenter, Mr.
Sleeper and Mr. Briant were very useful at Medford. Mr. Todd had
the longest pastorate. One colony went out from Medford. Two
houses of worship have been in use at Medford. Latterly, the church
has been in financial straits, due to anti-Baptist views. These financial
VINCENTOWN 203
difficulties have been removed through the agency of Rev. D. DeWolf,
superintendent of missions of the State Convention, chiefly by means
of Rev. J. E. R. Folsom, evangelist and Sunday school missionary of
the State Convention.
While David and John Brainerd were missionaries to the Dela-
ware Indians, a meeting bouse was built for their worship. The tribe
dwindled to two and had no more use for the sanctuary. The people
of Vincentown bought it and moved it into the village. Thenceforth,
it was kno^\^l as the "Free Meeting house" and was used by all denom-
inations for worship. Pastors of the Pemberton church preached in
in more than others. Rev. Alexander McGowan of Pemberton, was
the first Baptist to preach in it.
Mr. McGowan ha been introduced to Pemberton by Rev. Peter
Wilson of Hightstown; his successors, especially John Rogers, made
regular appointments at Vincentown every month. Rev. C. W.
Mulford, who followed Mr. Rogers, continued to preach at Vincentown
and Baptists gained rapidly, and within a short time a Baptist church
became necessary. Accordingly, on September 19th, 1834, twenty-
nine members of Pemberton were dismissed to constitute a Baptist
church at Vincentown. Soon after its organization, a committee was
appointed to build a house of worship, which was duly completed.
Mr. Mulford was called to be pastor and so far as he could consistently
with his pastoral duties at Pemberton, supplied the church at Vin-
centown. After a period of supplies, Rev. WiUiam Smith became
pastor in 1837, remaining until 1840. Being an eminently good man,
he enjoyed universal respect and the church prospered under his
ministries. Rev. J. M. Carpenter followed in January 1841, remaining
till 1849. Mr. Carpenter had rare gifts as a statistitian and tabulist.
New Jersey owes him a vast amount for his work on these lines. Addi-
tional to Vincentown, Mr. Carpenter was the first pastor of Medford Bap-
tist church, preaching there on the Lord's Day afternoon. The same year
in which he resigned. Pastor J. S. Miller settled in September, remaining
till 1855. Mr. Miller was useful not only in promoting spirituality in
the church, i)ut of relieving it of debts. Rev. J. Thorn followed Mr.
Miller in 1855-70, nearly fifteen years. His only fault, if fault it was,
was his extreme modesty and diffidence. A parsonage was bought and
the church edifice was repaired and improved. Rev. J. Bray was
pastor 1870-72. Mr. F. O. Ekins was ordained and pastor 1873-75.
The sympathies of the people went to their old pastor, Rev. James
Thorn, whom they recalled and he returned in June 1875. Death
closed his earth work in January 20th, 1881. His two pastorates
included twenty years. Mr. Thorn was a true man. The succession
204 NEW JERSEY BAPTIST HISTORY
of pastors till 1900 was: T. A. Floyd, 1882-3; A. H. Bliss, 1884-87;
H. Hill, 1887-91; W. H. Harrison 1892-94; E. D. Shull, 1894-95; W. H.
Harrson, 1895-1900. Mr Harrison was ordained in his first charge in
January 1892 and was the second pastor recalled. Both Mr. Thorn
and Mr. Harrison indicated that their people preferred good things to
new things. Few can know a pastor's experience amid the plodding
of farm life and of old people, who if not born tired, grew tired with
drudgery or his experience amid the aspirations of youth for school
and part in a busy world and who are replied to "I had no larnin' and
I have got on; what was good enough for me is good enough for you."
Pastors wno have been there know the mountains of prej\idice and
of hindrance, encountered in prevailing in such to adopt ideas of
progress. It is a satisfaction that changes are happening in rural
districts. Inquiry, contact, schools are having vast fruitage, diffusing
culture. In another generation, there will be less change from country
to town and clergymen in the country will have audiences of culture
and homes of refinement which will afford congenial companionship
and an appreciative hearing. Vincentown has had fifteen pastors.
Two of them have had a second charge. Vincentown is a colony of
Pemberton and has been a great stay to Medford.
Berlin is in Camden county, several miles from the sity of Cam-
den. Deacon Chalkley Haines of Marlton church removed to Berlin
also Mr. William S. Kain, a member of Marlton church and began a
Sunday school in the town hall of Berlin on June 23rd, 1867. The
Sunday school numbered sixty one scholars and ten teachers. Deacon
Haines was at this time in his ninetieth year. The Sunday school
grew and in 1869, an unused Methodist building and lot were bought
and paid for.
Pastor Miller Jones of Marlton occasionally preached at Berlin,
until in June 1874, the Berlin Baptist church was organized with
nineteen constituents under the pastoral care of Rev. A. J. Hires.
Deacon Haines was the means of the organization of the Fellowship
church in co-operation with Pastor Sisty and C. Kain. When Mr.
Hires retired, T. W. Wilkinson, a student, supplied the Berlin church
and in 1876, was ordained and became pastor. After a little, illness
compelled him to resign in 1881.
Mr. Samuel Hughes, a student ministered with great success
until 1884, when his physician warned him of the nearness of his
death, and he retired. Loss of pastoral care is rarely made up by
the best of supplies; as in married life, so in church life. Rev.
Messrs Powell and Raybold did well and much good resulted from
their ministries up to 1894. Deacon Coxey of the first Baptist church
BERLIN 205
of Canuhai, ;i(l(led Berlin to the long list of young churclies, which
he delighted to aid and Mr. Simmonds, a student, was secured. lie
laljored with success for two )fears. Mr. J. R. Murdock, a student
likev/ise, continued until 1898. Another student, Mr. H. W. Stringer,
renewed pastoral labors and in 1899 entered the pastorate.
In 1900, a chapel in West Berlin was dedicated. The old place
of worship bought in the beginning, has undergone enlargements and
remodelling so thoroughly that it would not be recognized in its
originality. Instead of pastors, students have mostly ministered,
who young and earnest, have had unusual success in their ministries.
9^
CHAPTER XX.
COLUMBUS AND CHESTERFIELD.
Columbus church was derived from Pemberton Baptist church.
Not that Pemberton had members there, nor that Pemberton ex-
pended her resources on the field, but that her pastor, C. W. Mulford,
saw in the field of which Coulmbus was a center, a section destitute
of a ministry that called men to repentance. For Mr. Mulford to see
such a need, was to devise ways and means to make up its lack. Pastor
L. G. Beck, in his centennial sermon of Pemberton church states,
"Brother Mulford bestowed much labor on the Columbus field, laid
the foundation of God's visible church and did much in the erection
of a house of worship."
An old carpenter shop was the first place of meeting, which those
interested fitted up, whose regular service was held once in two weeks.
Divine blessing attended the place and the people. Converts were
gathered, uniting at Pemberton church. A larger and better place
was needed. A lot was secured and a meeting house was built and
dedicated. At the end of Mr. Mulford's charge at Pemberton, his
labors at Columbus ended. But the Rev. W. D. Hires, pastor at
Jacobstown, took up the work and occupied the field, and when Mr.
Hires removed from Jacobstown, students from the Burlington school
preached and kept up the services. In 1839, Mr. J. C. Dyer, a licentiate
of the first Baptist church of Philadelphia, was teaching inVincentown.
He visited and preached in Columbus. After a little, he was ordained.
Soon afterwards, he died.
The next spring, in 18-10, Rev. William Smith moved to Columbus
and was pastor at Jacobstown, preaching a,t Columbus on alternate
weeks. On Ferbuary 25th, 1841, nineteen Baptists met, adopted a
covenant and articles of faith and constituted the Baptist church of
Columbus. Rev. William Smith supplied the church till March 1845.
His service included five years. From the middle of July, Rev. B. N.
Leach, pastor at Bordentown, supplied the church for a few months.
Rev. Job Gaskill was the first pastor and gave his whole labors
to the church, from April 1846, Mr. Gaskill was well known in that
region. His family was an old one and influential and he did not
need a salary for his suppor . He had, however, coo much religion
and concern for the church to preach for nothing. The house of
worship was repaired. Mr. Gaskill taking charge of the work, collecting
COLUMBUS AND CHESTERFIELD 207
the funds, paid all debts. Two stations were established and two
places of worship were built, one at Jobsfown and one at Chesterfield.
A later writer, speaking of Mr. Gaskill says: "Vigor and strength
characterized his ministry. He served the church in every position;
was a true friend to succeeding pastors and in him the poor and needy
had heart sympathy and the penitent sinner was pointed to "the Lamb
of God who taketh the Sin of the World." At the same time, he com-
bined honest}^ and firmness in the discharge of known duties." The
writer knew him well. A man of lofty Christian principle. He resigned
at Columbus in October 1850 to accept another charge. Ere long, he
returned to the old homestead and sent his letter to Columbus church,
broken down in health and never preached any more. He was church
clerk to the day of his death, April 10th, 1860, only forty-seven years
old.
Mr. H. C. Putnam was ordained to be pastor on April 20th, 1851-53.
S. Gale, 1854-55; J. M. Lyons, 1856-59; E. C. Ambler, 1859-60; W. H.
Jones, ordained 1861 and died December 1862; J. M. Lyons, 1863-65;
W. D. Sigfried, 1867-68; G. W. Snyder, 1869-71 ; W. B. Tolan, 1871-72;
a new house and location, H. Wescott, 1873-77; C. A. Babcock, 1877-79;
R. Cheney, 1879-85; A. S. Flock, 1885-88; W. L. Wurdell, 1889; H.
Hill, 1890-93; M. C. Alexander, 1893-96; J. F. Jennings, 1896-97;
W. O. Owens, 1898-1900.
The church has had twenty pastors. One member has been
licensed to preach. Two sanctuaries have been built, the first by Mr.
Mulford long before the church was organized; the second by Rev. H.
Wescott in 1872 and dedicated in November 1872. One church has
been colonized in 1871, now Chesterfield.
In the summer of 1839, two young ladies, members of the first
Baptist church of Philadelphia, Miss Margaret Burtis and Miss Margaret
Keen, visited- friends in Recklesstown, (now Chesterfield). They
were impressed with the lack of the religious activities to which they
were accustomed at home, neither Sunday school nor church, only
the quiet uniformity of "Friends meeting," consecrated the Lord's
day with worship, song and prayer. "Their spirit was stirred within
them," as was Paul's in Athens (Acts 17:16) and going from house to
house, they gathered the children in a school house for Sunday school.
Beside officers and teachers, they began the school with sixty-nine
youth. Returning home they took the burden of the Sunday school
with them. When returning, to the village, they took with them a
student, who, interested the people with expositions of Scripture.
Miss Keen was a daughter of Deacon Joseph Keen of the first
Baptist church of Philadelphia and subsequently the wife of Rev. W.
208 NEW JERSEY BAPTIST HISTORY
E. Watkinson, many years pastor of the Hamilton Square Baptist
church. Miss Burtis was a companion and intimate friend of the writer's
sisters, all members of the first Baptist church of Philadelphia. These
families had been under the training of those foremost men of their
day, Holcombe and Brantly Sr., pastors of the church, who introduced
a new era of Christian activities among Baptists of the North, who
were tending to antinomianism. The first Baptist minister on this
field in New Jersey, was a son of the first Baptist church in Philadelphia,
T. D. Anderson. The Sunday school which these ladies planted was
the origin of the Baptist church of Chesterfield. Its scholars founded
it.
The trustees appointed a committee of three to build a house of
worship. Two of them were ministers. Revs. J. Gaskill and Christian
Brinkerhoff. This house w^as dedicated January 25th, 1848. Baptist
interests were well looked after by Mr. Gaskill, until laid aside by.
iUness.
Rev. C, Kain, Jr., pastor at Jacobstowai preached occasionally
at Chesterfield and in 1867 he had special meeting in the village and
baptized one hundred and five converts won in them. Himself, lilce
to Mr. Gaskill and Henry Wescott was not dependent on a salary. But
he was an eminently spiritual man. A debt left upon the church
edifice, was eventually paid off by the efforts of Rev. J. M. Carpenter
in 1865. The Chesterfield Baptist church was organized on January
28th, 1871. Mr. Kain, Jr., seems to have been the first pastor, the
Jacobstown church consenting to his preaching at Chesterfieldon the
afternoon of the Lord's day, when in September 1871, Rev. A. G.
Thomas became pastor of Jacobstown church. He followed Mr.
Kain at Chesterfield.
The later succession of pastors was: M. L. Ferris ordained in
February 1874-80; L. S. Colburn, 1880-82; R. G. Lamb, 1883-86.
Rev. C. E. Cordo, hearing of the low condition of the church,
voluntarily held a series of meetings there with happy results. The
need of a pastor was felt and the question of a parsonage was intro-
duced by the offer of a lot for it, by Mrs. Bullock of Chesterfield. A
parsonage house was built by funds freely offered. These events
occurred about 1888-89; A. Millington, 1888-92; A. J. Alexander,
ordained September 1893-94; E. M. Ogden, 1895-99. Ill health
induced his resignation. The name of the church was changed to
that of the town in which it was, about this time. Rev. Mr. Miller,
October 1900.
Chesterfield has had the usual experience of rural churches, in
the going to centers of business of the younger population. Nine
CHESTERFIELD 209
pastors have been in charge of the church. Cultured pastors are apt
to consent to exchange a small salary that denies education to their
children, for a larger one that assures to them their right to the best
help for advance in the world and Avho knows that his wife is breaking
down under the hardships of daily toil and of the economy necessary
to "make both ends meet." He is called from home at times and is
relieved of the trials of home, while the wife endures constantly, the
routine of managing to save and of a dark future for the children, for
whom she "dies daily" inspired by a mother's love.
Chesterfield, while intimately related to Columbus and to Rev.
Mr. Job Gaskill was more really a child of Jacobstown. Fifty-nine
members were dismissed from Jacobstown, to constitute it. Rev.
Mr. Rue, pastor of Jacobtsown, was the means of building its house of
worship and Mr. Kain, another pastor of Jacobstown, was the first
pastor of Chesterfield, by the consent of Jacobstown church, to preach
there, on the afternoon of the Lord's day. (Thus though Pastor
Gaskill of Columbus cared for the young church, Jacobstown
is really the mother church.)
W(^
CHAPTER XXI.
UPPER FREEHOLD. JACOBSTOWN AND BORDENTOWN
Upper Freehold church is much older in its formal organization
than the Holmdel church; still it is younger. At Holmdel, the two
first houses of worship and the two first parsonages owned by Middle-
town church were built. The first about 1664-5. The debris of the
original buildings, lay on the site of the structures for about one hundred
years after their decay and after the building of the third house by
John Bray in 1 705 and of a parsonage in 1 825 on the Holmes and Law-
rence tracts, which Mr. Braj' bought in 1688. ( A descendant of Mr.
Bray of the same name showed the writer the original deed made in
1688). Mr. Lawrence selling his in anticipating of removing to Upper
Freehold. The first and second meeting houses and the parsonages
were on the Holmes tract, facing on the road from Holmdel to Colt's
Neck, we thus have a clue to the early days of Pastor Ashton's coming
to Holmdel.
When, however, Abel Morgan reduced his visits to once in two
months and John Coward, a licentiate of Middletown, but living at
LT^pper Freehold, declined preaching in the intervals of Mr. Morgan's
absence. Baptists felt the need of a church organization and of con-
trolling the frequence)^ of ministerial supply. If once in two months
was equivalent to destitution, Mr. Morgan, before this, must have
been preaching often at Upper Freehold, and the station been an im-
portant center. About this time, in May 1766, the church was con-
stituted with forty-seven members dismissed from Middletown. For
the first seven years, it was knowii as the Crosswicks Baptist church.
But then it took the name of Upper Freehold Baptist church. Mr. Coward
was not one of the constituents. His son, John Coward of Borden town,
was one of the trustees to whom Mr. Borden in 1751, gave the deed
of the lot on which the Bordento%vn Baptist church stands; fifteen
years before the L^pper Freehold church was formed. Among the
constituents of the LTpper Freehold was the name of Holmes. Si.x
were named Cox.
The identity of Upper Freehold and Middletown is indicated by
Baptistto^^'n (Holmdel) and Upper Freehold, being exclusively the
localities in Middletown, in which the "yearly meetings" were held,
when Middletown and Piscataway alone held them. They were
really quarterly meetings, two being held in each church alternately
UPPER FREEHOLD AND MIDDLETOWN 211
every year, three months apart. In these locaUties the bulk of the
members Uved. In 1766 Middletown had one hundred and twenty-
six members. Forty-seven besides Mr. Coward and wife, were more
than one third of them residents at Upper Freehold. More of them
were doubtless resident at Holmdel thus showing where the heart of
Middletown church was. Had Baptisttown (Holmdel) and Upper
Freehold insisted on a division and each retained the original date of
1668, it would have prevented the misconception, that the body in
Middletown village was the original Middletown church.
In historical sketches of Jacobstown and Upper Freehold, the
impression is given that the families of Cox, Mount and Cheeseman,
went from Middletown to those parts. Most likely the impression
grew out of the occurrence of these names among the constit-
uents of the Middletown Church. It should be remembered, how-
ever, that the members of that body in its earliest history, in-
cluded the Baptists in all this part of East Jersey. These families
settled in vicinities near where their descendants are now so numer-
ous. The family of Cox, the old maps indicate as having originally
located near to Upper Freehold.
James Ashton, the son of the first pastor of Middletown church,
was not a member of the church, when he first moved to Upper Free-
hold, but it is beheved that later he was a member of it. He was a
bachelor and his name is lost from among the residents. It is written
of him "that he was in high esteem as a citizen, a Christian and a
Judge," and added " that he was a model man and Christian." Mr.
Ashton left a legacy to the church. Baptists in early days invited
ministers to visit them and to preach. The Upper Freehold Baptists
bought a dwelling house and fitted it up for a place of worship. These
people evidently had means to spare for spiritual uses. The early
Baptists of Monmouth county were neither poor nor little. Pastor
Abel Morgan was not lacking in labor in his field from 1739 to 1761.
The many calls on him from far and near were enormous.
The coming of Rev. Samuel Stillman to Upper Freehold, supplied
Mr. Morgan's place there for two years from 1761. The Hightstown
church and its pastor also relieved him of care of that vicinity, so that
he could go abroad from his field oftener than had been previously
allowed to him. Mr. Stillman retired from Upper Freehold and Rev.
David Jones took his place in 1763 and later, when the church was
organized, was its first pastor. Mr. Jones was a student at Hopewell,
and had studied Theology with Abel Morgan, being a member and
licentiate of Middletown church, he was a constituent of Upper Free-
hold and its pastor in 1776. Including three years before the organization
2VJ NEW JERSEY BAPTIST HISTORY
of tliL" church, he ministcsred at Upper Freehold thii-teen years, resigning
because bitterly opposed to British tj'ranny and to his intense loyalty
to the Congress of the colonies. A minute in the church book says:
"These were troublesome times."
The people of New Jersey were divided into parties of "Whigs"
and "Tories." the names designating the parties loyal to Congress and
to England. An incident illustrates the type of man Mr. Jones was.
W'alking on the street he heard one calling "Brother Jones, Brother
Jones!" Looking back he saw a drunken man lying by the side walk,
who asked "Brother Jones, don't you know me?" "I am one of
your converts." He replied, "You look like one of my converts;
if God had converted you, you would not be lying there." The preach-
ing of such men and the preaching they preached built up our great
denomination. Quite unlike a modern sort that calls on sinners "to
open their hearts and let God in." Under which our churches are
dwindling in character and spirituality. In two years, the church
called a successor to Mr. Jones, whose devotion to liberty was natural
to a Welshman and whose consecration to Christ made him a New
Testament Christian.
The succession of pastors to 1821 were: W. J. Pitman, 1779-82;
John Rockwell, 1882-87; J. Stephens, 1789-93; D. Loughboro, 1794;
A. Harpending, 1797-1800; John Morgan, supply, 1802; S. B. Harris,
1808-10; John Copper, 1813-21. In this period of the eight pastors,
four were unworthy men holding office for sixteen years and there were
nine years of pastoral destitution. Despite these unpromising con-
ditions, the church preserved unity and the heresies and immoralities
alleged of these years did not seriously impair its integrity.
In 1822, Rev. J. M. Challis became pastor. His settlement was
an era in the history of the church. A new epoch began. His piety was
diffusive and he had a receptive welcome among his people. He was
ordained in December 1822 and during sixteen years of happy and
of appreciated labors, harvcssed continuously for the Kingdom of God,
averaging annually the baptism of fifteen converts. Considering
the low estate to which the church had fallen in the long time that
preceded the coming of Mr. Challis, the odium that attaches to Christians
and to the minister by the defection of a preacher from the purity of
truth and duty, the labors of Mr. Challis must be esteemed as an
especial endowment of the Holy Spirit. Mr. Challis did not limit
himself to Upper Freeliold church, but did good wherever he could.
"The Freehold church speaks of him as the founder of it." Unobstru-
sive, of marked simplicity of character, the impress of his piety was
felt everywhere.
Front of the Yellow Meeting House, the Second House on this
Ground, the First Burned and Rebuilt
UPPER FREEHOLD AND JACOBSTOWN 213
Another true and noble man followed Mr. Challis at Upper Free-
hold, Rev. L. G. Beck in 1838-43; William A. Roy, 1843-46; A. Arm-
strong, 1847-51; William J. Nice, 1852-55. Mr. Nice was a man of
pre-eminent worth. S. Sproul, 1855-57; C. M. Deitz, 1858-66; W. D.
Hires, 1867-78; E. Loux, 1879-82; D. Silver, 1882 to his death in
December, 1884. S. L. Cox, 1885-87; J. A. Knowlton, 1888-91; I. N.
Earle, 1891-92; J. Huffnagle, 1892-96; S. L. Harter, 1896-1904.
To 1900, the church has had twenty-four pastors. Of the pastors,
J. M. Challis was pastor sixteen years, David Jones, fourteen years,
W. D. Hires, eleven and Pastors Cooper and Deitz each eight years.
Two churches have been colonized from Upper Freehold, Jacobstown
in 1785 and thirty-two members were dismissed to in.stitute it and in
1834, ninety members to constitute the Freehold church. The pastors
maintained regular appointments at both of these places long before
a church was begun in either. At Jacobstown, some of the constituents
of Middletown located at Jacobstown. At Freehold, Mr. Challis laid the
foundations and really originated the church there. Quite likely the
pastors ministered at Bordentown, as that mission was identified with
Jacobstown. Two have been licensed to preach, one of them has
spent life in ministerial work. Upper Freehold was incorporated
six years before its mother in Middletown. Various of its properties
were held in trust by its members. A dwelling house was transformed
to a place of worship, "The Yellow meeting house," the date of its
building is lost. Another put up in 1737 and one at Jacobstown in
1767, yet another at Cream Ridge and one at Imlaystown, where the
parsonage and church grounds consi-st of several acres. The church
edifice there is large, modern; i:)ut it was burned in 1903. A now
house was built in 1904, and supplied with all the appliances for
Christian work and worship, which money and culture command.
Unhappily, the railroad is a mile distant.
The church is a rural body, isolated from commercial centers.
Like Jacobstown, its prospective is limited. Other Baptist churches
will limit its field yet more. Four hundred and twenty-eight have been
baptized into the church, more than half of them, were baptized by
Pastor Challis.
The constituency of Jacobstown Baptist church allies it to Middle-
town church. Some of them had been dismissed to constitute Upper
Freehold church and others were children and grandchildren of the
constituents of Middletown church, forty years before the Hights-
to^vn church had been formed. Members of MiddletowTi
living in Upper Freehold, were among the constituents
of Hightstown. They had not moved from Middle-
214 NEW JERSEY BAPTIST HISTORY
town, but were living in Upper Freehold, the membership of the old
church reaching from the Raritan to the ocean and from Atlantic
Highlands far south of Upper Freehold. The unity of these Baptists
was not relationship, but companionship in persecution and driven
in exile to this new land and again driven from their new homes
rather than deny the faith of the Lord Christ.
Jacobstown derived its name from a "Friend" (a Quaker) named
Jacob Andrew, in accord with the custom of calling each other by their
first name. William Penn addressed King Charles II, as "Charles,
thee ought, etc.," "Friend Jacob" moved from Little Egg Harbor,
a "public Friend" or preacher, on a tour in New Jersey and settled
in the compass of Burlintgon monthly meeting. He made his home on
the site of Jacobstow^l, where he opened a store, built blacksmith and
wheelwright shops and began Jacobstown. He died there. Other
"Friends" settled in the place. Affinities of belief in the right to "civil
and religious liberty" influenced Baptists to settle there.
Morgan Edwards says, "There were Baptists in these parts from
the first settling of the country members at Middletown. In process of
time they increased and he adds this increase made them think of
becoming a separate society; the mother church approved and released
the following persons." These twenty-eight on October 19th,
1785, constituted a church. Nine of them were Sextons and four were
Coxes. A house of worship had been put up by Jacobstown in 1767,
and partly finished the fifth meeting house erected for the use of the
Upper Freehold Church. The Bordentowm mission went with Jacobs-
town, Jacobstown being nearer than Upper Freehold and as fully
identified with the mission, as the mother church. The building at
Jacobstowai, being incomplete and unplastered, remained unfinished
for sixteen years. A substitute for a stove was a huge brazier in the
center of the building, filled with glowing charcoal. Free access of
winds from without, relieved any danger from the burning coal. No
doul)t, foot stoves were in free use. Morgan Edwards invariably said;
if a church edifice had a stove, "and it had a stove." This building
was completed and used until replaced in 1853 by that now in use.
The present house of worship was located where it is, at the cemetery,
by a thousand dollar subscription, affording to the church the best
opportunity to dwindle into nothingness and be a memorial of what
mischief a thousand dollars can do to bring naught and to perpetuate
the shadows of death.
For several months. Rev. Peter Wilson, pastor of Hightstown
Baptist church, supplied Jacobstown. His labors were prospered.
About the end of 1785, Rev. Burgess AUison became pastor, remaining
JACOBSTOWN 215
twenty-eight years, till 1813. In 1796 he gave his school at Borden-
town into the charge of W. H. Staughton. Mr. Allison found it necessary
to resume its care. But he could not restore it. This was the second
harm which the cause of education suffered in New Jersey. Six other
schools followed in the colony, illustrating the persistence of New Jersey
Baptists to provide for themselves the means of culture.
In 1815, Jacobstown church settled Rev. Richard Proudfoot,
who was pastor until 1817. In the following twenty years, supplies
served Jacobstown church. In this long period, Rev. J. M. Challis
pastor of Upper Freehold church preached at Jacobstown once in each
month and attended to other pastoral duties. From the beginning,
of his ministry signs of a spiritual harvest appeared at Jacobstown
and the best welfare of the church was promoted combining the offices
of evangelist and pastor. Mr. Challis was a man of rare worth and of
influence; an inspiration to the attainment of good. His labors at
Jacobstown continued ten years and when he retired, Rev. W. D.
Hires was called and at the end of ^he year, when the time of his call
was expired, the church pressed him earnestly to stay and consenting,
was ordained April 18th, 1835. To those who knew Mr. Hires, it
was not strange that he was wanted, a devoted pastor and a preacher
eminent for saying the most in fewest words and with a simplicity? a
little child could understand. He was wanted whenever he could be
got.
Rev. C. J. Hopkins became pastor in 1837. A larger field induced
him to leave in 1838. His characteristics are referred in the record of
his pastorates at Camden, Bridgeton and Salem. Baptism was dis-
cussed by his friends. Mr. Hopkins was a Presbyterian, and unable
to sustain his views, he appealed to his pastor who said to him: "Charley,
if your relations are Baptists, I advise you to let them alone for with
the Bible as their sole guide, they have the best of the argument."
Amazed at this, he inquired of the Bible and united with the first
Baptist church of Philadelphia, under Pastor Holcombe and was
licensed by them. (See History of first Camden church). In 1840,
Rev. William Smith entered the pastorate and was pastor five years,
a good and true man. Mr. Smith lived at Columbus and alternated
preaching at both places. His missionary work was his distinction;
aggression was the law of his piety.
Mr. J. E. Rue followed Mr. Smith and was ordained in January
1845. The meeting houses at Plattsburg and Recklesstown (now
Chesterfield) were built in Mr. Rue's pastorate. People in these places
objected to Mr. Rue's Baptist preaching and the trustees at Reckless-
town locked him out of the house. A gentleman named Reed, an
216 NEW JERSEY BAPTIST HISTORY
Episcopalian, sympathized vnth the persecuted Baptists and he gave
a lot and a legacy from his estate to build a Baptist church edifice in
RecklesstowTi. Mr. Rue was pastor two years and in the year of his
resignation, Rev. C. Brinkerhoff became pastor at Jacobstown in 1847,
continuing till 1851. These were years of blessing and of harv^e.st.
Rev. J. M. Carpenter followed immediately with scarcely an inter-
mission. Great gaps have stared at the historian in the past.
With untiring pertinacity this good man gathered and classified
data and fact of invaluable historic material. Errors occur in his
work, but what human effort is perfect! It has been .said of Mr. Car-
penter "that he was a walking biography of the men of his times and a
store house of things worth knowing about Baptists and of their con-
cerns in New Jersey and in its vicinities." He was a careful wise and
intelligent secretary of the New Jersey Baptist State Convention for
sixteen years, a longer period than any other had held the office. Pastor
at Jacobstown for thirteen years; revivals of special power were enjoyed
and a new substantial brick meeting house of modern type was built
and paid for. The only question of dissent about it, was the folly
of its location, which means either the extinction of the church or
another location and a new house in the village. Mr. Carpenter
resigned in 1864. He lived to be eighty-five years old and up to his
last illness of a few weeks continued the active duties of his bu,sy life.
Rev. C. Kain, Jr., became pastor in October 1864, and for seven
years enjoyed tokens of Divine blessing, baptizing one hundred and
five in one year. While pastor, a parsonage was bought and paid
for. In January 1871, fifty-nine members were dismissed to organize
the Recklesstown church. Pastor Kain resigned to resume charge of
the church at MuUica Hill which he had left to come to Jacobstown;
without the intermission of a Lord's day.
Rev. A. G. Thomas accepted the call to be pa.stor, on October 1 ,
1871. Mr. Thomas held a special meeting at Hornerstown. One
hundred and eighteen were baptized in the winter of 1873 and 4. This
pastorate like that of Mr. Kain was fruitful in enlargement and in
blessing. Mr. Thomas resigned in 1877. A succession of pastors was:
Rev. Mr. Hay, who ministered 1878-85; Rev. William Warlow, 1885-88;
Rev. W. E. Cornell, 1889-1904.
HornerstowTi church was recognized in 1897, wth thirty-two
members. Jacobstown is a rural church and has an exchange of
natives for unsympathetic foreigners. These old churches may become
mission fields unless endowed and the tide of population is turned by
means of the trolley roads and the conveniences of town houses are
introduced into the country.
BORDENTOWN 217
If the names of "supplies" arc omitted, the church has had twelve
pastors. Mr. Burgess Allison, twenty-sLx years; Mr. Carpenter, thirteen
years and Mr. Cornwell, fifteen years. Two meeting houses liave been
built, one in 1767, another in 1853, to which has been added the applian-
ces and conveniences adapting it to modern life.
April 14th, 1821, is a misleading date of early Baptist interests
in Bordentown. The Baptist house of worship was built in 1752,
on a lot, the deed of which is dated August 5th, 1751, the fourth meeting
house used by the Upper Freehold Baptist church and erected fourteen
years before the mother church, of which it was a mission, was
constituted Bordentown was a mission of Upper Freehold
church, and then, when Jacobstown church was constituted, was
identified with that body. It might have been the mother, rather than
the daughter of these churches and the fourth daughter of the original
Middletown.
The deed of the lot was given to John Coward, Jr., Thomas Cox
and Joseph Borden, Jr. John Coward Jr., was the son of a licentiate
of Middletown, who was living in Imlaystown, who had been licensed in
1738, to relieve Abel Morgan, as had been Mr. Carman licensed to preach
at Cranbury and Jonathan Holmes of Holmdel (who died at sea and
left a legacy of four hundred pounds to Middletown church). Thus if
Mr. Morgan should be hindered from reaching these distant meetings,
the regular service would go on and those who had come a long distance
would not be disappointed, and discouraged at another time from coming
to the House of God. Thomas Cox was a descendant of a constituent
of Middletown church. Joseph Broden, Jr., is believed to be a son of
Joseph Borden, Sr., who gave the ground for the place of worship and
who presumably was a Baptist. The deed says of Borden, Cox and
Coward, "who act as agents for several religious person, residing in
Bordentown, aforesaid, and ye parts adjacent, who are members of
Christian congregations, baptized by immersion upon a profession of
faith." It also speaks of "Certain well wishers who come to hear ye
Baptist ministers, when they preach in Bordentown and holding those
wholesome principles contained in a confession of faith, set forth by the
ministers and elders of above, one hundred congregations in England and
Wales, met in London, Anno Dom. 1G89." This description allows no
doubt of the kind of religious persons there were, nor of their doctri-
nal ideas.
Evidently, there was considerable Baptist element in Bordentown,
in and near Borden-" o^\'n one hundred and fifty years ago. They were
also people of means and of enterprise. The house they built is de-
scribed by a later pastor as "a grand edifice in its day; its roof hipped
218 NEW JERSEY BAPTIST HISTORY
in imposing grandeur; its walls stout enough for a fortress; in its external
appearance beautiful in plainness; its internal arrangements a model
of convenience for those days; its pulpit decently elevated to a dizzy
height."
There is a lapse of local information about Baptist matters in
Bordentown for several years. Some events happened however,
of very considerable moment. One was, that Burgess Allison, born in
Bordentowni in August 1753, became, eventually, an important char-
acter 1753. When sixteen years old, he united with the Upper Freehold
church by baptism. At once, he began religious meetings in Borden-
tO'ftTi. This seems to be the origin of the mission there.
Preparing for college he entered Browai University and was aided
by the Hubb's legacy, (of Hopewell). "Graduating from college, he
returned to Bordentown and opened a school about 1778 or 79. Stu-
dents from every colony and state, from Spain, France, West Indies
and South America flocked to his school. Young men preparing for
the ministry and for professional life were drawn to Bordentown as
a center of choice, culture and advantage, crowding the halls of the
large building he had erected." Mr. Allison was a natural genius of
studious habits. Teaching was his calling. His wide reputation and
the eminence of his school gave him a commanding position in all
educational circles. Having been ordained in 1781, he was called to
be pastor at Jacobstown, about the end of 1785. This, virtually was the
end of his career. Although retaining connection with his school and
devoting his energies to it. Both the church and himself made a
mistake in his becoming a pastor. Had he given himself to the work
for which he was fitted, he might have remedied the crime of the removal
of Hopewell school and accomplished for Baptists in New Jersey, Penn-
sylvania and New York, what Princeton has wrought for Presbyterian
in this country. The congregations Mr. Allison gathered in Bordentown
and the converts he baptized are gone and nothing remains of his work
there, other than the valuable site of the Baptist church and that was
gotten before he was born.
Mr. Allison was an instance of the wasteage of choice gifts of mind,
of heart, of comprehension of himself and of culture by a mistaken
directon; and yet there must not be a misapprehension of his motive or
of his purpose to do the most good and to accomplish the most for God
humanity. He was truly a Godly man of the highest aims and thorough-
ly Christian endeavors. Men of his own times ought to have influenced
him to take the place for which he was qualified by both nature and
culture. However, educated men often lack acquaintance with the
world and men, that impairs their judgement of things, outside of
BORDENTOWN 219
their routine. Strange things occurred in the pastoral care by Mr.
Allison of Jacobstown church. One, the membership of Staughton
and his wife in Jacobstown church, distant twelve miles from Borden-
town, without either a "letter of dismission" or an "experience"and
despite a rule of that body "that all business was to be done at Jacobs-
town." It was in Mr. Allison, the same lack of judgement as made
Jacobstown the center of his work, instead of Bordentown. To us it
is a wonder that a Baptist church had not been constituted at Bordentown
rather than at Jacobstown. The pastor lived there; the finished house
was there; there too, were the converts the congregations which Mr.
Allison had gathered and the school also. As it was, he was com-
pelled to sacrifice his home work; divert his influence to Jacobstown.
Jacobstown gained but little from his long pastorate of twenty-eight
years and Bordentown lo.st so much, that it was written in 1813, the
year of Mr. Allison's resignation at Jacobstown, "The Baptist interest
in Bordentown had evidently died away." Despite Mr. Allison's splen-
did natural gifts and his eminent qualities for usefulness, his life was
a comparative loss, wholly by his own failure to recognize his native
endowments.
Not only in 1813, but in 1818, there is added testimony of the low
condition of Baptist affairs at Bordentown. Howard Malcom, being
a student at Princeton, visited the place and preached. His diary in
October has this entry: "Bordentown is proverbial for neglect of re-
ligion. Found matters deplorable. Baptist is the only house of
worship except Friends (Quakers), very small, in bad repair, seldom
used, only five or six Baptists in the place. The only two male mem-
bers take no active part. I suggested a Sunday school in town but
found no encouragement." Up to 1789, Mr. Allison had baptized
sixty-two persons. What a magnificent opportunity he had thrown
away! Mr. Malcom took collections in the next November to repair the
house of worship. He aranged for regular services, in October organized
a Sunday school. A Sunday school in 1819 was a great rarity, some
esteemed it the "Devil's net." Not only antinomians but good men and
women; good pastors opposed them as dangerous. Mr. Malcom
served in his outlay of time, of travel, of labor without a penny of
compensation. Since then, he has had his reward in the companion-
ship of the Master.
Another student, S. W. Lynd followed, gathered twenty Baptists
who on April 14th, 1821, constituted themselves the Baptist church of
Bordentown. Mr. Lynd was called to be pastor and was ordained.
He was pastor for three years, resigning in February' 1824. In that
year, Rev. Thomas Larcombe was settled as pastor continuing till
220 NEW JERSEY BAPTIST HISTORY
1827. His worth as a man and his able ministn' won a large place for
him in the hearts of his brethren.
M. J. Rhees was jointly pastor of first Trenton and of Borden-
town, for three or four years. The dates are indefinite. Bordentown
made a strong effort to secure his undixdded ser\'ices. A like con-
dition prevailed at Trenton. With the end of 1833, he decided to
limit himself to Trenton. He was a staunch temperance advocate.
At Bordento'mi in 1838, the church made total abstinence a test
of membership and included members added before the adoption of
the rule.
Immediately, Rev. J. C. Harrison settled at Bordentown on April
1st, 1834 and was pastor ten years. In person and manner, Mr. Harri-
son was a fac-similie of President Washington's portraits. The ten
years of Mr. Harrison's charge were years of growth on all lines. He
held that a pure church was an absolute condition to its welfare. He
believed that discipline was the line of righteousness with a small
mixture of mercy. A wealthy member was guilty of gross sin. An
allusion to the effect of his exclusion on the pastor's salary startled Mr.
Harrison, whereupon, he thundered, "Exclude him. I'U pay his
part of the salary m3^seK." Another case was the exclusion of a
woman for getting into a passion with her husband and sending for
laudunum and threatening to kill herself; many protestations of
penitence were necessary before she was restored.
Pastor Harrison was a close reader of carefully written sermons.
He and Rev. C. W. Mulford were in\ated to conduct their "yearly
meeting." Both were in the pulpit and Mr. Harrison was to preach
on Lord's Day morning taking his manuscript and laying it on the
seat in the pulpit. The hymn before the sermon was being sung and
Mr. Harrison turned to get his manuscript, but it was gone and not
to be found. Mr. Harrison demanded it of Mr. Mulford and he protested
his ignorance of it. Their altercation reached "fever heat." The song
was done and the congregation waiting. There was no alternative
and Mr. Harrison had to go on. Word has come to us that it was one
of the best sermons Mr. Harrison ever preached. Search was made
for the document and it was found in a crack, made by the seat that
had shrunk from the wall. Mr. Mulford's honor was ^^ndicated and
Mr. Harrison learned something he had not known of his strength. A
moral is: "Let preachers not depend on 'paper wings.' "
In 1834, the old meeting house which had been in use for eighty-
two years was torn down and a new building erected. The basement
of the new house was ready for use in December 1834. The upper
BORDENTOWN 221
room wa3 dedicated in July 1836. Special revivals wore enjoyed in
1839, 1840, and 1842.
In thi.s pastorate, one was licensed. Another member was or-
dained. A new sanctuary was built and the membership was doubled.
Mr. Harrison's resignation was declined, but as he insisted on it, it
was accepted. Since Mr. Harrison's charge, the Bordentown church
has constantly climbed to a higher plain. Has his maintenance of a
rigid discipline any relation to its future growth on all right lines.
The succession of pastors has been: B. N. Leach, 1844-46; W. D.
Hires, 1846-49; S. Sproul, 1849-52; B. H. Lincoln, 1852-54; W. S.
Goodno, 1855-57; A. P. Buel, 1857-67. While pastor, a beautiful
and spacious sanctuary was built and dedicated in March 1861. Many
were added to the church by baptism. J. W. Custis, 1867-70; L.
Burrows, 1871-76. Debts were cancelled and an annual average of
twenty-eight baptisms. H. W. Jones, 1877-80; W. L. Kolb, 1880-84;
C. E. Cordo, 1885-91. In this pastorate, a parsonage was bought. A
chapel was built at "White Hill," and a mission begun. The Park
street mission was also maintained; a chapel at Fieldsboro mission
was dedicated and an annual average of twenty persons baptized.
Rev. J. Lisk, 1892-1900. The varied interests of the church have had
effective development. In May, 1892, their beautiful church edifice
was destroyed by fire. It was shortly replaced by a larger, more stately
and substantial meeting house, comparing favorably with others in the
state; which was dedicated in 1895. The benevolence of the church
has been maintained despite the large outlay for their church edifice.
The church has had sixteen pastors. The work of Howard Malcom
recovering Baptist interests in Bordentown must not be overlooked.
The foundations he laid in 1821 are still built on. Two pastors, Messrs.
Harrison and Buel each stayed ten years. Both were eras in its history.
Four houses of worship have been in use. One built in 1752, when or
soon after, the Bordentown church ought to have been formed. Another
in 1836, a third in 1861 and the fourth in 1892-5, to take the place of
the third burned. These buildings by their larger size and appoint-
ments marked the growth of the church. Mr. Allison was a man of
brilliant parts, but he was deficient in executive ability and foresight.
An average man of practical common sense would not have allowed
Bordento-\\Ti Baptist interests to have come to the utter ruin which Mr.
Malcom found them in, especially after the promise of Mr. Allison's
young manhood.
CHAPTER XXII.
FREEHOLD, HOWELL, MARLBORO AND HORNERSTOWX.
Mr. David Jones, a licentiate of the original Middletown church,
occasionally preached at Freehold to relieve Aljel Morgan in charge
of that part of his field and tradition asserts that he estaljlished a
mission at Freehold in 1762 and after the organization of LTpper Free-
hold church with Mr. Jones, as its first pastor, he maintained the station
at Freehold. It is believed that under his administration a house of
worship was built in an isolated place about a mile from Freehold. It
is also affirmed by tradition that Abel Morgan often preached at Free-
hold, a number of members of Middletown church living in its vicinity.
Clusters of members of that church and stations for preaching were all
over "East Jersey" and pastors were often absent from home for months
responding to calls of the kind and usually had some licentiate to supply
their pulpit while absent. Rev. J. M. Challis afterwards pastor at
Upper Freehold, alluding to Freehold said: "This neighborhood
was left awfully destitute of Baptist preaching."
Rev. John Cooper in 1813, settled at Upper Freehold and in the
eight years of his charge, preached once a month on a week day in the
Baptist house near Freehold. Some converts were made and baptized.
Rev. Mr. Challis followed in 1822 and continued the regular monthly
week appointment. He writes of this period: "I found in the neigh-
borhood of Freehold, a very feeble and disorganized state." There
was but "one male member and a few feeble, but pious sisters. The
meeting house was almost in ruins and the congregation scattered and
pealed." This statement is not a surprise, considering the location
of the place of worship, a mile from the town, up a long lane away from
anywhere in which a monthly week day meeting was held and the house
repulsive within and without. Very soon Mr. Challis had the house
repaired, converts increased, the monthly meetings were multiplied
and Baptists grew to number one hundred. Mr. Challis continued
these labors for twelve years.
In 1834, ninety-two members of Upper Freehold were dismissed
to constitute the Freehold Baptist church. Two others made the
number ninety-four, who in November 1834, constituted themselves
the Baptist church of Freehold. These disciples adopted a pledge of
"entire abstinence from making, vending or using ardent spirits as an
article of luxury or living." In March, 1835, Mr. Challis resigned.
FREEHOLD 223
disappointing the P'ruehold Baptists, who anticipated retaining his
services jointly with Upper Freehold.
A succession of pastors was C. J. Hopkins, 1835-37; P. Simonson,
1837-8; William Maul, 1838-43; J. Beldon, 1844-54. His pastorate
wrought a great change in the present and the future outlook of the
church. From seclusion and limitation it came to be a power and
to have influence in the community. This change was effected by u
new, large and suitable sanctuary in the town of Freehold. The writer
invited an exchange with Pastor Beldon purposely to preach in the
old house and thus to know it and the vast change from the old to the
new. The highest evidence of the noble manhood and piety of Pastor
Challis was his courage to endure and his faith in God to prosper his
word in the long service in a field where he had so great discourage-
ments. The new house was a fitting temple for worship, modern, con-
venient and quite equal to any other in the town. Mr. Beldon was a
happy pastor to accomplish this change to gather a large congregation
and to develop the church along the lines of Christian work and service.
Going to Freehold, under the existing conditions, meant failure for
himself and an almost useless strife of the church for life. Leaving
Freehold, the church and its large congregation was the equal of any
other in its social and spiritual influences. Mr. Beldon was brought
up in the first Baptist church of Philadelphia under such pastors as
Henry Holcombe, and W. T. Brantley, St., and it was not strange that
he proved his training. An unpretentious man, not a great preacher,
but a good and true man in whom confidence was safely reposed, his
personal worth gave him hold on the community and crowned his
ministry with success.
Succeeding pastors were W. D. Hires, 1855-59; T. R. Taylor, 1859-
62. The nation was undergoing the throes anticipating the Civil War.
The slavery question was a dynamite bomb when mooted. Monmouth
County of which Freehold was the county seat was a warming place
for politicians of a certain type. Mr. Taylor had opinions and none
knew that he had ever been afraid to do or to speak as his conscience
enjoined, and on the Sunday morning, before John Brown was hung,
Mr. Taylor prayed for him. A proper thing to do for one about to die.
But, "it was the last feather" and an unpardonable sin to the kind
of politicians that then influenced public opinion in Monmouth county.
Soon after his prayer, Mr. Taylor resigned, having accepted a call
elsewhere and was able to announce at his resignation: "that having
accepted a call he resigned his charge at Freehold." Nevertheless,
there were many loyal men who heartily sympathized with Mr. Taylor
in Monmouth County, but they were in the minority. While pastor
224 NEW JERSEY BAPTIST HISTORY
for three years, Mr. Taylor enjoyed unusual prosperity in winning
converts.
On the same day in which Mr. Taylor rel ired from Freehold, Pastor
D. S. Parmelee began his charge. Pastor Parmelee was true to his
convictions of truth and duty. But he chose times for speech, having
respect for conditions. While pastor, the house of worship was en-
larged and conveniences for worship were added. lie had the longest
pastorate in the histor}' of the church only excepting that of Mr. Jones,
chat of Mr. Jones being before the constitution of the Freehold church.
Mr. Parmelee closed his pastorate in ^hc fall of 1875. Rev. H. G.
Mason, 1875-80; L. B. Chase, 1881-1883; H. F. Stillwell, ordained in
1884, continued till 1894; a new house of worship supplanted the old
one; the member-ship increased rapidly; Theodore Hcisig, 1894-1902.
The church has had eleven pastors. Of them, Mr. Beldon served
ten years; Mr. Parmelee, thirteen 3'ears; Mr. Stillwell, ten years. Mr.
Challis of his twelve years was pastor after the church organized only
five months and Mr. Jones preached at Freehold 1762-1813, about
fifty years, once each month. Virtually, four meeting houses have
been erected. When the first was built is unknown, only that it was
erected while Mr. Jones was pastor at Upper Freehold, probably before
1766, and was in use for nearly eighty years. The second building
was put up under Mr. Beldon in about 1845. The third house was
built under Mr. Parmelee and was an extension and a great improve-
ment on the former structure. The fourth, under Mr. Stillwell was
dedicated in 1890.
No history of Freehold church is complete without allusion to
Deacon H. Ely. When he resigned his Treasurership, he had held the
office for forty years and at his death been a deacon of the church
forty-five years. His mother was a remarkable woman. (See under
Holmdel incidents of this wonderful woman). Her sons were men of
lofty spiritual statu. Having had six sons and one daughter, three
brothers married three sisters, each sister was identified with another
denomination, and each became Baptists. Their pre-eminence in good
things is known to the pastors and churches with which they were
associated. The daughter was like to her mother and her husband
was an officer of the church when he died. As was almost universal in
early times there was a distillery on the farm near Freehold. Its
machinery was taken to the Holmdel farm, but it rotted where first
laid, the mother's plea prevailing against its use. Of one of these sons,
(said to the pastor) by a profane godless neighbor: "If I had a million
dollars, I would not hesitate to put it in his hands for keeping, without
a scrap of paper or security, sure that when I wanted it, I would get it."
HOWELL AND MAKLBUUO 225
Thia aon had Ijceu a deacon for thirty years and in that time had not
missed a communion till his last illness. When one of these brothers
died insolvent, and widows and orphans would have lost their all,
another brother mortgaged his estate and paid the indebtedness of
that brother. Surely, these were giants of honor, godliness and truth.
Deacon H. Ely of Freehold was as noble, godly and true as others of
his brothers as the writer well knows by personal knowledge and had
experience of his rare worth and devotion to the best interests of
humanity, justifying the higliest appreciation of man.
The Howell church (now Ardcna) was named after the township.
Pastors of the Upper Freehold church had a station at Howell many
years since. Rev. D. Jones, the first pastor of Upper Freehold preached
at Howell, several years before 1766. Results of his labors must have
justified the including of Howell in their field. There may have been
Baptists among the early settlers, members of Middletown church and
the early converts joined there; when Upper Freehold was organized
and Freehold was identified with it, converts united there. Howell
is about six miles east of Freehold.
As population increased, a Sunday school and social meetings
were begun in 1860. Twenty-five members of Freehold Baptist church
were dismissed in 1860 to constitute the Howell church. Rev. H.
Wescott was the first pastor remaining five years. A work of grace
was enjoyed and a house of worship begun which was completed in 1861.
When he resigned, the membership of the church was one himdred
and five and all debts were paid. Brought up to business habits and
having a private income, he gave the benefit of these to churches, of
which he was pastor and ordinarily preferred young and needy churches.
For such, lie usually secured a house of worship and the payment of all
debts against them. Judging by his course in a long, ministerial
career of sixty and more years, it is doubtful if he would have accepted
a call to be pastor of a church able to care for itself.
Pastors following were: D. B. Jutton, 1865-69; A. J. Wilcox, 1870;
C. G. Gurr, 1871-74; E. S. Browe, 1874-79; William Archer, 1880-82;
H. Wescott, 1882-1904. A second pastorate of eighteen years at Howell
was had. Mr. Wescott was ordained in 1842. The writer then a licen-
tiate, recalls that himself is the only survivor of the ministers present.
Mr. Wescott is still (r904) in the active discharge of the duties of pastor
at Howell, at an age of ninety or more years.
Rev. W. D. Hires settled at Holmdel in 1836, (the "Upper Con-
gregation", as the church minute book styles it), while the "Lower
Congregation" (as it is styled in the miruite book of the church) kept
"Father Roberts" for pastor. Mr. Hires made stations at Keyport,
15
22G NEW JERSEY BAPTIST HISTORY
Matawau and Marlboro until churches Avere organized at Keyport and
at Matawan. His successors continued preaching at Marlboro jointly
with the pastors at Freehold. Miss Ella G. Herbert, a member of the
Freehold Baptist church gave a legacy of five hundred dollars for the
building of a house of worship at Marlboro. The bequest was not
used till 1865, when her brother, O. C. Herbert, bought a shop in Marl-
boro and moving it to a suitable place, fitted it for a select school.
In June, 1865, Rev. Mr. Parmelee, pa.stor of the Baptist church in
Freehold formed a Sunday school in this building. At its opening, it
had fourteen scholars and six teachers. Mr. Parmelee provided all
needful appliances for the school and made a monthly appointment for
preaching. Mr. C. D. Warner, a licentiate of Holmdel chur h also made
a monthly appointment to preach. In the fall of 1865, plans were
adopted to build a house of worship. Mr. O. C. Herbert of Marlboro,
one from Freehold, two from Holmdel, were appointed a building com-
mittee and limited to an expenditure of two thousand dollars for the
edifice. Pastors Wilson of Holmdel, and Slater of Matawan preached
on the vacant afternoons, making a daily service. On February,
1867, the meetings were removed to the basement of the new house
of wor-ship and on the 16th of May, 1869, thirty-one Baptists constituted
the Marlboro Baptist church. The dedication of the house of worship
and of the recognition of the church occurred on May 25th, 1869. In
October 26th, 1869, Mr. E. C. Romine was ordained as an evangelist.
The occasion of the ordination being a series of meetings conducted by
Mr. Romine, and some of the converts wished him to baptize them.
The one house of worship is now in use.
The order of pastors have been: George Johnson, 1870-71; Laid
aside by illness. S. L. Cox, 1872-73; J. Thorn, 1873-74; B. C. Morse,
1874-76; died in April, 1876; S. L. Cox, second pastorate, 1876-78;
J. J. Baker, 1879-87; L. G. Appleby, 1888-9; L. G. Appleby, second
pastorate, 1891-92; W. N. Smith, 1894-98; C. H. Sherman, 1899-1900.
Two of these have had a second charge and one has died while pastor.
One retired on account of illness. Another died on account of age and
this was his longest pastorate. The outlook is not more inspiring
than other country churches. Foreigners are supplanting Americans in
rural districts and superstition and ignorance ensnares and blinds
them.
Hornerstown Baptist church was an outgrowth of Jacobstown
church. Pastor Hires of Upper Freehold had begun a mission there in
1872. Mrs. Deacon Goldy, living in the village had previously
begun a Sunday school, which may have led to the mission. Rev. Mr.
Thomas of Jacobstown in 1873, took hold of the mission, being nearer
IIORNEllSTOWX 227
to Jacobstown than to Upper Freehold and held a series of meetings
in the school house and sevent(!en were baptized and joined Jacobstown
Churcli. The scliool house was locked and the meetings ended. It
was not objected to, that the people were converted, but to their being
Baptists. When thus shut out of the school house. Deacon J. Goldy
opened his house for the meetings.
Later, the resident Baptists bought a store house, the connnunity
uniting and paying for the property. Meetings were held there until
the church edifice was completed. In 1890, a local "mite society"
was formed to build a house of worship. The society began the house
in May, 1891, and completed the unique and beautiful sanctuary in
September, 1894. It was a rare instance of enterprise and of piety in
so few Baptists undertaking so noble a work. But little financial aid
from abroad was received. Credit for the success of the movement
is wholly due to the "mite society," the officers of which were: B. II.
Harker, president; Miss Belle Harker, secretary; Miss Ida Quicksill,
treasurer; William Harker, Jr., William L. Hopkins and A. E. Harker
were the building committee.
The church was organized in March 1897, nearly three years after
the dedication of the house of worship. Twenty-nine members, twenty-
eight of them from Jacobstown church constituted the church. Rev.
C. M. Sherman was the first pastor for one year, from October 1897.
Rev. A. E. Harker settled in 1898. Both of these were ordained at
Hornerstown at the same time. Rev. A. E. Harker was one of the
building committee that erected the church edifice and a brother to
the other Harker on that committee and to Miss Harker, secretary of
the "Mite Society" and organist in the choir. The old time practice of
our churches calling one of their members weis thus modernized. Mr.
Harker was paslor through 1900, and (1904) is pastor in Camden. -
These men, known and proved, were good and useful pastors.
Ashton and Burrows of Middletown, Stelle and Runyan of Piscataway,
Tomkins and Walton at Moristown, Benjamin Miller of Scotch Plains,
Moses Edwards of Northfield, Robert Kelsay, Job Sheppard at Cohansie
and Salem, Carman and Wilson at Hightstown, Southworth at Wan-
tage, Boswell and Allen at Burlington verify the wisdom of the choice
of these men. Necessarily, the Hornerstown church will be a feeder
to cities, to manufacturing and commercial centers, sharing with rural
churches, the experiences of parting with the active and efficient mem-
bers that mean development and excite inspiration. There is the
greatest need of such in the country churches for the training of the
foreign element, Christianizing and Americanizing it.
CHAPTER XXIII.
PITTSGROVE AND MANAHAWKEN.
The Pittsgrove Church owes its early organization to the cultivation
of its field by Cohansie church. Morgan Edwards writes: "Some of
the first settlers in this part of the country were Baptists. Particularly
the Reeds, the Elwells, the Paulins, the Wallings, the Churchmans;
some from New England. These were visited by the ministers of
Cohansie and some others, particularly since they became a branch of
that church."
In 1742, a house by thirty by twenty-six feet wa« built on a lot
of one acre given by Henry Paulin. The deed is dated February 12th,
1742. It is well finished and the communion is administered the
fourth Sunday in every other month. The families belonging to the
congregation are about seventy-two, whereof, eighty-one persons are
baptized " The church had also a plantation of about sixty acres, with
a good house on it. The deed bears date May 12th, 1762.
This colony is said to have been companions of Sir Robert Carr in
1665, settling at Old Man's Creek. These companies joined Cohansie
church. The mother church made preaching stations and formed
branches in these localities. Nathaniel Jenkins, pastor at Cohansie,
especially interested himself in cherishing the Pittsgrove branch, which
included Baptists for miles distant. In 1741, Pastor Kelsay devoted
himself to Pittsgrove and built a meeting house the next year. He
was not ordained until 1750. Immediately after the death of Pastor
Jenkins and in compliance with his dying request, the Cohansie church
called Mr. Kelsay to be pastor. He had been twelve years at Pittsgrove
and was living in his own liouse. His attachment to the people and
to the place where he had labored so long, were very strong and he
declined the call. Besides, he was anxious that Rev. Job Sheppard
should be pastor at Cohansie. A fire consumed his dwelling and again,
Cohansie renewed the call and Mr. Kelsay yielded and was pastor
thirty-three 5^cars, till he died at seventy-eight years old.
In 1771, seventeen members of Cohansie received letters to con-
stitute Pittsgrove church. On the 15th of May, four pastors, Mr.
Stelle, Mr. Kelsay, Mr. Griffiths and Mr. Heaton of Dividing Creek,
met with the brethren and sisters who constituted Pittsgrove church
on the articles of faith and covenant which Mr. Kelsay had prepared
for them. The next day, May 16th, 1771, William Worth was ordained
PITTSGROVE 229
their pastor. There was prosperity in the first ten years of his charge.
Many were added to the church by bapti.sm. Unity and spirituality
marked the years. Mr. Worth evidently had a strong hold on the
community, judging from his record of the number of funerals and
marriages and from the number of his congregations. Mr. Worth
went to the extremes of dishonor and by the removal of members to
other churches and the discouragement of others, had a majority and
kept the house for himself and his co-conspirators, excluding Baptists
from their house of worship.
At the end of twenty years from the settlement of Mr. Worth,
only thirteen women remained true to Christ. In the black night of
apostacy, they continued true to righteousness. These women held
meetings in groves and in private houses. Once, when Mr. Smalley,
pastor of Cohansie was preaching from an open wagon near the meeting
house, every hearer of Mr. Worth left him alone and went to hear Mr.
Smalley. In 1803, Mr. Worth and his two deacons were expelled from
the house and the "wolf in sheep's clothing" was deposed from the
ministry. Mr. Worth held fast to his universalism while in good health,
but when dying, repudiated it as false and a lie.
The names of these women ought to be kept. They were: "Sus-
anna El well, Catharine Harris, Reuhama Austin, Anna Robinson,
Tabitha Mayhew, Mary Nichols, Susanna Garrison, Lovica Elwell,
Elizabeth Atkinson, Priscilla Blue, Abigal Joslin, Reuhama Moore and
Rachel Brick, Reuhama Moore and Rachel Brick being the only con-
stituent members living." The writer recalls that when a resident
near Pittsgrove, being told that certain women members at Pittsgrove
maintained a weekly femalejjprayer meeting^at^their homes for fifty
years.
Upon the excision of the element of untruth from their midst,
a spiritual era set in. The same month in which Mr. Worth and his
adherents were excluded, three offered themselves for baptism and
ten others followed next month. An administration of the Lord's
Supper was enjoyed, the first observance of it in ten years. Mr. Oliver
Leonard supplied the church after Mr. Worth's removal for six months
and was ordained in June 1811. Up to 1827, the dire influence of the
past, hindered spiritual growth. Then William Bacon, M. D., of
Salem joined the church and supplied the church till August 1829,
when he was ordained and became pastor. Dr. Bacon's coming was
Providential. His character of high-toned Christian completeness and
cultured intelligence was an unanswerable appeal against the seeds of
evil, which Mr. Worth had sown everywhere. In 1831, Dr. Bacon
included Woodstown in his field and in 1833, he began the exclusive
230 NEW JERSEY BAPTIST HISTORY
pastorate of Woodstown church, closing in 1833, seven years of labor
at Pittsgrove.
Rev. William Pollard settled at Pittsgrove in June 1833. Allusion
to "increasing congregations" and an encouraging condition of affairs
in the letters of the church to the Association is the only clue to the
work of Mr. Pollard, the church records of that time being lost. In
October, 1837, Mr. J. S. Eisenbrey was called and ordained that year.
He stayed nearly five years, was a true pastor and did much mission
work in near by localities, often riding twenty miles into the "Pines."
He was a staunch advocate of temperance. His salary was but one
hundred dollars and the parsonage farm. He also taught the district
school and instructed music classes and was a very busy man. He
was not singular in this. Salaries were very small and the fields large.
Four or five sermons each week, beside social meetings and many long
rides to stations and to visit distant members. Seldom less than three
and four sermons on the Lord's Day and a ride of fifteen to twenty
miles. Sympathetic and appreciative church members valued these
things by their frequent gifts to the larder, the barn and to the family
and home. The salary nominally, a pittance was enlarged and the
pastor had daily evidence of a kind and thoughtful people. Rev.
G. S. W'ebb said to the writer: "He had noticed that the country pastors
always had an ample store laid up for old age."
The time of favor for the Pittsgrove flock came; Rev. Charles
Kain, Jr., son of Deacon Charles Kain of Marlton, the father and the
son men of noblest worth, settled at Pittsgrove in the spring of 1842.
At once, tokens of Divine favor appeared. Old and young had a sudden
and great concern for their spiritual welfare. Mr. Kain, Jr., having been
ordained in September, scores were baptized. Ere long, a modern
and spacious brick sanctuary was built in the place of where the old
house stood. Mr. Kain stayed only four or five years, choosing another
field where he had previously labored.
In 1847, Mr. W. F. Brown entered as pastor and was ordained.
While pastor, a parsonage was built. His stay was only three years
Rev. Abel Philbrook followed for three years till February 1854. In
May, Rev. Daniel Kelsay became pastor. Mr. Kelsay was the grandson
of Robert Kelsay of Cohansie, who began his ministry and was ordained
at Pi tsgrove. Like to his grandfather, he was a man of rare worth.
Without sentimentalism and clap trap notions, he was wholly indifferent
whether his doctrinal views hurt Daniel Kelsay or not. In days when
it cost position and repute, he was an Abolitionist and a high toned
temperance man. At the Civil War he was on the right side and gave
a son and that son gave his life to preserve the Union and to destroy
PITTSGROVE 231
slavery. Pittsgrove church prospered under his labors. Many also
came into the kingdom of Christ and were added to the church. Three
young men were licensed to preach. One of them, his son. Pastor
Kelsay held his pastorate ten years, closing it in 1863. As at Mana-
hawkin, so at Pittsgrove his service was of great value.
Rev. A. B. Still entered the pastorate in October 1864. Despite
his earnest and faithful service, the distractions through the Civil
War were serious hindrances. Many converts were a happy fruitage
of his labors. From November, 1867, to April, 1871, Rev. Levi Morse
ministered as pastor. Within these nearly four years, Mr. Morse
preached eight hundred and sixty-six sermons and baptized one hundred
converts into the church. The parsonage was much improved and a
mission chapel costing two thousand dollars was built at an out station.
Having accepted a call elsewhere the church yielded to his removal in
August 1871.
Mr. Mott came from the Seminary, was ordained, was pastor till
April 1874. The next August, Rev. Morgan Edwards became pastor.
Morgan Edwards is a name widely known among Baptists, as even
Roger Williams or Obadiah Holmes, Sr. The first Morgan Edwards
whose "Materials for Baptist History" are invaluable, was pastor of
the first Baptist church in Philadelphia. He has been styled "the
Princely Edwards." The Morgan Edwards who settled at Pittsgrove
in 1877, was a lineal descendant of Morgan Edwards the historian, and
named for him and as "mighty a man in the Scriptures." and as a
preacher as any living man. How he ever settled at Pittsgrove is
imaginary and was one of his idiosyncrasies of which he had many.
The writer has knowTi him for forty years. He heard him preach for
weeks continuously. He has listened to Richard Fuller, W. T. Brantly,
Sr., John Hall and others said to have no superiors, but has never heard
a greater preacher than M. Edwards, Jr. Mr. Edwards did not stay
long at Pittsgrove. The eccentricities characteristic of the man may
be a reason. Whatever his peculiarities, he was eminently a godly
man, conscientious, benevolent. His company was a charm. Himself
and family were often cold and hungry for he emptied his pockets to
give to others what himself and his were suffering for.
Rev. L. Morse was recalled to be pastor in 1875 and his second
pastorate lasted till 1878. Many were baptized. Extensive improve-
ments were made on the church edifice. The old parsonage was sold
and another built near the meeting house. Rev. J. J. Reeder became
pastor in July 1878. Only pleasant things are said of him and of his
work b}' the church and l)y those familiar with his pastorate. He
resigned about 1881. From then till 1900, six pastors followed. T. G.
232 NEW JERSEY BAPTIST HISTORY
Denchfield, one j'ear; J. W. Taj'lor, months; C. D. Parker, three years;
E. B. Morris, one year; L. Myers, eight years; F. H. Farley, 1897-1900.
A new house of worship was built in a better location, under Mr. Myers,
which was dedicated in December 1893. The same year the church
received a legac)' of two thousand dollars.
The constancy of Pittsgrove under great adversities maintaining
the truth despite the defection of its pastor and of his purpose to destroy
the church. The integrity of thirteen women for ten long, weary years
saving the church is memorable and later, one man. Deacon John Combs,
for many years, steadied the trembling ark. The writer knew him
well. While the many said, "Give it up," he kept right on as if the sun
was just rising.
We can scarce realize the difference between the comforts and
convenience of our sanctuaries and those in which our ancestors wor-
shipped. The cabin home of the new settler with its small and only
window, dirt floor, its uncouth attic, access to which was by a rude
ladder is no greater contrast to the spacious residence of to-day, with
its conveniences of light and heat and furniture and baths, than is the
contrast of the comforts and appliances for enjoyable worship that we
have, with those of an hundred and more years ago.
Since Pittsgrove was organized, the church has had twenty pastors,
of whom, seven have been ordained. Mr. Worth was pastor eighteen
years. Mr. Daniel Kelsay, nine years; Mr. Myers, eight years. Three
meeting houses have been in use by the church. The first was built
in 1742 and was in use one hundred and three years. The second
house was built in 1845; the third in 1893 and is now in use. Two
parsonages have been built. A house of worship was built at "Old
Man's Creek" in 1773. Evincing a purpose to hold for the future the
ground they then occupied. These early Baptists were enterprising
and did not spare either their money or their labor to build up the
Kingdom. They held truths well worth maintaining at the cost of
work, persecution and life.
Manahawken is on the southeast shore coast of New Jersey.
There stood there an old meeting house, twenty-four feet square,
which Morgan Edwards says was built in 1764, on an acre lot, the
gift of John Haywood. Mr. Edwards had been misinformed as to
the date of the building of the house, for the date of the deed
of the lot is August 24th, 1758, and the lot is described as be-
ginning at a stake two hundred and sixty-five links northwest
from the meeting house, so that the house was there at the date of the
deed. It had also been built before the date of the deed. How long
before, none can tell. It was a Baptist meeting house built by
MANAHAWKEN 233
Baptists chiefly by John Haywood. This church edifice was the first
house of worship built in Ocean county.
The scarcity of houses for worship made it a convenient center
for all denominations. Baptists not having a pastor, enjoyed like
other good people hearing the Gospel from ministers of other denom-
inations. Quakers, Presbyterians, Methodists and other evangelical
people were welcome to it. Thus Baptists answered the repeated
assertion of Baptist bigotry and closeness. Baptists thus verified the
fact that they had less sectarianism than other professed disciples,
insisting as we do, on our fundamental principal, that everyone has a
right to think and to speak his opinions and must be his own judge
of his conscience.
Mr. Haywood was from Coventry, England. In a letter written
I)y John Brainerd in 1761, he names Mr. Haywood and Randolph as
Baptists who entertained ministers of all denominations and that they
believed in toleration. Beside (John or James, the name varies in
authorities) Haywood, "Benjamin Reuben and Joseph Randolph from
Piscataway settled in this neighborhood. They were visited by Rev.
Mr. Blackwell in 1764, of Hopewell (?) who preached and baptized
five." Four Baptists from Scotch Plains joined the colony about this
time and they numbered nine Baptists (ought not this to be nineteen,
or, at least, sixteen?). Rev. Benjamin Miller of Scotch Plains visited
them and in 1770, constituted them a church. Isaac Stelle of Piscata-
way and Peter Wilson of Hightstown, each of these three men accounted
the whole world their field. Comprehending in their sympathies and
consciousness the needs of lost men for salvation. Nathaniel Jenkins
of first Cape May and Robert Kelsay of Cohansie were men of the same
kind. Though limited by their field on the peninsula of southern New
Jersey, to comparatively narrow surroundings. These however, were
well looked after.
Rev. H. Crossley was the first pastor of Manahawken church and
settled there in 1774. Next year, Mr. I. Bonnell, a licentiate of the
church was called to be pastor and was ordained. He also continued
only a year. With his resignation, a cloud overcast the church till
1799. The Association then propo.sed to drop the name of the church.
But a few members of the Association claimed that if Rev. J. P. Peck-
worth of Philadelphia could visit them, he might be the means of
recovery. He did so, and found only five women members of the
church. Not the only instance where a few women saved the life of
a church, as at Pittsgrove, Eatontown and others, of whom it could be
written: "I know thy works and has borne and hast patience and for
my name's sake hast labored and hast not fainted."
234 NEW JERSEY BAPTIST HISTORY
Mr. Peckworth's visits and those of others whom he influenced to
go to Manahawken, resulted in the conversion of many who were bap-
tized. In the meantime, two of the five women died and could three
women constitute a church, was questioned. It was decided, "Yes."
In accord with the words of Christ: "Where two or three of you are
met, there am I, etc.," The two or three was decided to be enough to
constitute a church. Pastor Magowan and Benjamin Hedges of Pem-
berton visited the church and at the request of the three sisters, Sarah
Perrine, Mary Sprague and Elizabeth Sharp, gave the hand of fellow-
ship to twenty persons, who had recently been baptized. In the same
year, four more were baptized and the next year, seven were baptized
and in 1805, forty-four were baptized and the membership of the church
increased to sixty-eight. Mr. Carlisle, a licentiate of Pemberton often
visited Manahawken. Rev. Benjamin Hedges of Pemberton is said
to have been pastor prior to 1823.
The many gaps in the church records make it impossible to give
a consecutive account of the church. Rev. Ezekiel Sexton was pastor
1834-39. He was an efficient pastor, as also a most lovely man. From
1839-40, Rev. Daniel Kelsay was pastor. He was the son of Robert
Kelsay of Cohansie. Lacking the brilliant qualities of his father, he
was a standard man of rare worth; the longer and better known, the
more valued for his integrity and intelligence. While pastor, some
sixty to seventy united with the church. A successor writes of him:
"He exerted an influence intellectually and religiously on the community
which is still felt." Part of this time he was principal of the Public
school and sustained the reputation of being one of the best teachers
in the country and many were sent from a distance to enjoy the benefit
of his instructions. Mr. Kelsay had been at Mr. Aaron's school and
had caught some of the incomparable teaching gift of that wonderful
man.
The Manahawken church has had twenty-three pastors, two of
whom died while pastors. John Todd was licensed to preach, while
Mr. Kelsay was pastor and later was ordained. Mr. Todd was one of
the most devoted and indefatigable missionaries of the New Jersey
Baptist State Convention, travelling on foot from Cape May to Long
Branch in the "Pines" carrying the lamp of life to thousands, who
but for him would not have known the way of life. After Mr. Kelsay,
other pastors were: L. S. Griswold, Rev. Mr. Philbrook, James Thorn,
J. Perry, A. H. Folwell, S. Semour, A. H. Folwell, second charge; E. S.
Browe, C. A. Mott, C. P. DeCamp, E. L. Stager, who died in the third
year of his pastorate. J. F. Bender, W. II. Eldridge, under whom a
parsonage was bought; W. N. Walden, who died in 1893 in the ninth
MANAHAWKEN 235
year of his pastorate; G. C. Horter, G. C. Ewart, E. F. Partridg;c, H.
Stager, 1900.
The small salary accounts for most of these changes. Manahawkin
is an isolated field. Distant from business centers and until a "resort
by the sea," will not have a large population. Still such churches
give the Ganos, Peter Wilson, Benjamin Miller, Kelsays and South-
worths to our churches and are the mountain springs which thousands
of miles inland, nourish the oceans.
The large share which some of our oldest churches have had in this
distant locality is noteworthy. Piscataway and Scotch Plains con-
tributed a majority of the constituents and Pastor Miller was its voucher.
Pemberton also came to its aid in the days of extremity. Its Pastor
Magowan did anew the service Pastor Miller had rendered. Of the
first meeting house we had an account. It was a memorial of a good
man, the lone Baptist, who did "what he could" for Christ and for
his adopted country. When it had fallen into decay. Rev. C. W.
Mulford, pastor at Pemberton, was piincipally instrumental in having
a second house of worship built. Another instance of the worth of
that good man to coming generations. The third house of worship,
now in use, was begun under Pastor A. H. FolweU in 1865, and was
completed in 1867, the first year of Mr. Browe's service.
When in 1876, fifty-eight members were dismissed to form the
West Creek church under Pastor C. A. Mott; they say referring to the
organization of that body: "We have transferred to them the church
property there." That property was an old Methodist church edifice,
bought and repaired, through Dr. T. T. Price of Tuckerton. In the
winter of 1875-6, sixty-nine converts had been baptized at West Creek,
These were constituted the West Creek church and joined Manahawkin
church as being the nearest Baptist church.
To have sent John Todd on his mission of love to the destitute
in the "Pines" justified the one hundred and thirty years of struggling
church life and the early attempt of Mr. Haywood to minister the
word of life, and built a house of worship, nearly two hundred years
since, compensated a thousand fold for the costs of maintaining
the church. The constituents of West Creek church, though dismissed
from Manahawkin church, very rarely worshipped at Manahawken,
the link to Manahawkin was exclusively the pastor, Mr. Mott, who
preached at West Creek on the afternoon of the Lord's Day.
CHAPTER XXIV.
KEYPORT AND MATAWAN.
Keyport is on the shore of the Raritan Bay in Monmouth county,
six miles from Middletown village. At the time of the organization
of the Baptist church, in 1840, it was a small village of late origin.
The pastors of Middletown, Holmdel and Jacksonville had appoint-
ments there for several years before the Baptist church was formed.
Thus Baptists increased until their number justified an organization
of a Baptist church. Rev. J. M. Carpenter of Jacksonville, first made
a regular appointment. Mr. S. Sproul, a licentiate of Middletown,
a resident at Keyport was active in maintaining social devotional
meetings there. Providentially, Rev. F. Ketchum, an evangelist
came to Middletown. Hundreds of converts were a result of the
meeting.
A proposal to found a branch at Keyport was rejected and a
Baptist church of eleven constituents was organized in August 1840.
On the same day, Mr. Ketchum baptized twelve converts into its
fellowship. The Board of the State Convention appointed Mr. Jackson
Smith, a licentiate of Middletown church its missionary at Keyport.
Mr. Smith gave up the field and in February 1841, the Board was asked
to appoint Mr. William V. Wilson to Keyport. They did so. Mr.
Wilson was ordained in May 1841. Rev. Mr. Wilson has lived and his
ministry has been exclusively in Monmouth county. New Jersey, where
he has been pastor of three Baptist churches, Keyport, Navesink and
Port Monmouth, closing his pastoral work January 1, 1892, of fifty-one
years, being past his eightieth year and pastor of the third church to
which he ministered thirty-eight years. These fifty years of pastoral
labor within so narrow a circuit is an indication of the worth of the
man and of his influence. Himself financially able, churches, missions
and education were quietly uplifted from depths.
A meeting house was built at Keyport the first year of Mr. Wilson's
pastorate. Originally, Keyport church had been constituted as the
third church of Middletown. Holmdel being the second Middletown.
But in 1850, the name was changed to first Baptist church of Keyport.
Soon after settling at Keyport, Pastor Wilson made a regular appoint-
ment at Middleto-wn point, (now Matawan). He also administered the
Lord's Supper in school hou.ses for the convenience of the Baptists
scattered in the (now Marlboro township). In 1850, Mr. Wilson
MATAWAN 237
secured the erection of a very neat and conimodius house of worshij)
in Matuwan. Mr. Wilson resigned in August 1853, after being pastor
more than twelve years. The growth of the church had been constant
and the increase was such that a larger and better church edifice was
necessary and measures were taken to build it.
In June 1854, Rev. J. Q. Adams entered the pastorate. In little
more tlian a year, he gave up his charge. Mr. Wilson was called but
declined to return. After a long interval in the pastorate. Rev. F. A.
Slater accepted the pastoral charge in the latter part of 1856. The
resignation of Mr. Wilson delayed the plans for a new house of worship,
but earnest plans were adopted at the coming of Mr. Slater and the
meeting house was nearly finished when he resigned in 1862. Next
December, Rev. A. P. Greaves became pastor; the new church edifice
was dedicated while he was ministering to the church. His resignation
took effect in 1864.
On the next June 1865, Rev. F. F. Cailhopper was called and soon
after settled as pastor. His stay was but four years. A long interval
occurred in the pastoral office and the church prospered as much as
the conditions allowed. Rev. J. K. Manning entered the pastorate in
October, 1870; held the longest pastoral charge the church enjoyed.
Resigning in 1883, about thirteen years. The succession of pastors
since hji,s been: S. K. Dexter, 1883-89; J. D. Crumley, 1890-99. Up to
1900, the church has had nine pastors, two of whom remained twelve
and more years each. Several members have been licensed to preach.
The church has not been disturbed with discord. Deacon Thomas
Burrowes has been an efficient co-worker with the church and the
pastors. Equally active in all missions in the vicintiy of the church
and the Association missions. One church, Matawan has been colonized
from Keyport church.
Although Matawan Baptist church is closely related to Keyport
Baptist church. Baptist interests there antidated the beginnings of
Baptist movements at Keyport. Before 1830, Pastor Roberts of first
Middletown church preached in the house of Mrs. Elizabeth Bent at
Matawan. Pastors J. M. Carpenter and J. Goble of Jacksonville also,
preached in Matawan. Mr. Carpenter lived in Matawan two years.
Rev. William V. Wilson, while pastor at Keyport preached regularly
at Matawan for nearly nine years. Converts there were baptized into
the membership of Keyport church. Of the thirty-two Baptists who
constituted the Matawan Baptist church on October 22nd, 1850, twenty
were from Keyport and a church edifice was built for them by Pastor
Wilson of Keyport the same year. It would not surprise those who
know Mr. Wilson if they learned that he was the largest donor for its cost.
238 NEW JERSEY BAPTIST HISTORY
The Matawan church chose Rev. Job Gaskill of Columbus for
their pastor. Mr. Gaskill was a missionary of the Board of the State
Convention at work about Matawan. Mr. Gaskill was one of the most
devotedly godly men and Mrs. Gaskill one of the most active and
earnest among Christian women. Both of them had ample private
means and relieved the church of wholly caring for them. Mr. Gaskill
was a very frail man, though he had immense courage. Only a few
months sufficed to lay him aside and he was compelled to return home
Additions to the church greatly strengthened it. Mr. D. F. Twiss
followed as pastor. But like to his predecessor, he was very frail.
Sad affiictions befell him. Death claimed his four children. Disease
preyed upon his companion and hemhorrages warned him of his own
early death and in October 1853, he resigned to the grief of the church
and community. He died June 30th, 1857, and entered into his re-
ward.
In June 1854, Rev. J. W. Crumb became pastor. For four years
he wholly served the chriu'ch. In the last year of his charge a great
calamity befell the church : their church edifice was burned in February
1858. The insurance policy had expired days before and the loss was
total. The loss of the pastor and the burning of their house of wor-
ship was a concurrence of disappointments, nearly fatal to the church.
But a conference of neighboring pastors pledged them help in their
need. Pastor Crumb closed his labors at Matawan in May, 1858. A
hall was rented and a "permanent supply" obtained. Pastor Slater
of Keyport assured them of an afternoon Lord's Day service till they
had a pastor.
Rev. J. E. Barnes settled as pastor in November 1859, remaining
two and more years. These years had ample returns. Large con-
gregations waited on his ministry and his executive gifts wrought to
complete a new house of worship. A graduate, Mr. R. G. Farley,
came within a year and was ordained. In the next four years, their
ncAV church edifice was paid for. The hardships of short and new
pastorships and of the fire, caused a decline of the membership and of
the financial and spiritual strength. However, Rev. F. A. Slater
entered the pastorate in October 1866. In a few years, harvests of
converts and renewed vigor confirmed the choice of the pastor. Mr.
Slater was pjistor for twenty-three years. Resigning in September
1889, on account of increasing infirmities, suffered several years since
in a railroad accident.
'vv In January 1890, Rev. C. L. Percy became pastor and closed his
charge in October 1894. Two members of the church (women) sailed
in 1892, for mission work in India. Pastor H. J. Whalen settled in
MATAWAN 239
Junuiiry 1895 and resigned in January 1S99. On the next June, Kev.
J. Y. Irving accepted a call to be pastor.
While the church has hopeful prospects, the commercial and
business future of the town does not indicate an extensive growth. If
William V. Wilson is included as pastor, the church has had ten pastors.
Two houses of worship have been in use. The first built in 1850 and
burned in 1858; another now in use. There is not a published state-
ment of members having been licensed to preach and yet, two female
members are in India as missionaries.
9^
CHAPTER XXV.
RED BAXK, EATOXTOWN AND LONG BRANCH.
Shrewsbury in which Red Bank is located had been for many
years, an unkno^\ai land to Baptists. Red Bank was a small village
in 1843. Since the ministry of Samuel Morgan, nephew of Abel
Morgan, who followed his uncle Abel Morgan when he had died, as
pastor of first Middletown, there had not been Baptist preaching in
Shrewsbury, except the monthly service by Ptistor D. B. Stout of first
iNIiddletown at Red Bank. Abel Morgan went everywhere preaching
and if doors were shut, he opened them, going in without invitation.
Long Branch(East) was one of his stations. Samuel Morgan kept up
the appointment and gathered many converts.
Mr. Bennett, who followed Samuel Morgan as pastor of Middle-
town church dropped all the out appointments of his predecessors and
attended to his farm, more than to cultivating spiritual fields. AVith-
out meaning to misrepresent him, he looked after himself rather than
after the Kingdom of God. Politics ended his ministerial career and
thus it happened that Shrewsbury was lost to the Baptists and the
covetous greed of a preacher, also lost the labors of more than fifty
years.
The first pastor and missionary at Red Bank renewed the appoint-
ment of the Morgans at Long Branch, and meeting descendants of the
early Baptists, was glad to hear the ministries of their fathers and
mothers, who had told him that their ancestors were Baptists, but
being "left out in the cold," had nowhere else to go than to other
denominations.
The MiddletowTi shore of the Navesink river was lined with Baptist
families, but on this side of the river only nine Baptists lived in Red
Bank, and two east of here. The Episcopal and Presbyterian churches
were in the village of Shrewsbury, also the "Friends' Meeting." A
Methodist church was in Rumson; another below Long Branch; and a
houseless interest of the Methodist family below Red Bank. Pastor
Stout of Middletowm preached here in the "Forum" once in each month;
also Mr. Taylor of Shrewsbury monthly. These were the only regular
religious services in Red Bank up to November, 1843.
At the meeting of the Board of the New Jersey Baptist State
Convention with the New Jersey Baptist A.ssociation in Jacobstown,
September 12th, 1843, Pastors Stout of Middletown, Hires of Holmdel,
RED BANK 241
and Wilson of Kcyport, called attention to Red Bank and Shrewsbury
as a mission field. Unbeknown to one another, each of them asked a
young man to visit Red Bank and vicinity. Impressed with this
concurrent request the yoimg man whom they asked, invited a mutual
conference, when it was arranged for him to visit Red Bank.
God was in this thing. For many months he had been looking
for a place. He had traversed a large part of eastern Pennsylvania
and middle and west Jersey; not for a church, — for he had from the
first determined that he would not follow any one in the pastoral office,
and would therefore settle in a new and unoccupied field and have
only the one life-long settlement. He had also a choice of locality,
and a decided preference like to that of John the Baptist — a place where
there "was much water." As yet he had not seen the place to suit
him. When, however, he came here, saw these hills and plain and
people and river he said to himself: "I have found it. Here I come
and stay and die."
In October, 1843, the Board of the State Convention appointed
him, T. S. Griffiths, their missionary in this region for six months.
Returning to Red Bank, he began his ministry on the evening of No-
vember 17th, 1843, with a congregation of thirty-three persons.
Prior to his coming back our Methodist brethren had suddenly
awakened to the great importance of this field. It is usually so. How-
ever long a place is left desolate, if Baptists enter it other names of the
Christian family quickly discover the need of its people of their
doctrinal ideas. There may be two reasons for this — first, the Baptists
are good leaders; second, they are safe to follow.
The pastor's salary was about two hunderd dollars, and he must
needs keep a horse. And yet he not only did not lack any needful
thing, but always had great abundance and avoided the plague of debt.
Large salaries were not given nor expected by pastors in New
Jersey till later years. But the salary was not an index of income.
Really, the pastors then had larger revenues than now, and those
who remained long in the state rarely failed to lay by a store for retired
life. The longer settlements of former days were due largely to the bond
of mutual interest and love which these tokens expressed. The brisiness
feature of pastoral settlements in these times is the most satisfactory
explanation of their short and uncertain tenure. It will always be,
that pastors who impress the people that their "living" is secondary
to their "service" will have a place in their hearts and a share of their
substance, which very practically verifies the Scripture. "The laborer
is worthy of his reward."
The early settlers of Shrewsbury differed from those in other parts
IG
242 NEW JERSEY BAPTIST HISTORY
of Monmouth County, chiefly Quakers. They gave caste to the religious
ideas of the people. Other denominations made but little progress.
When Hicksitism absorbed Quakerism, but few remained of the Ortho-
dox "Friends." The door was opened at the widest for infidelity,
especially in churchle.ss communities. Red Bank, although having
neither a house of worship, nor a church organization was leavened
with evangelical sentiment. Numerous members of neighboring
churches being residents in the place.
The missionary of the convention labored almost a year before
the Baptist church was organized. This delay was caused by the
opposition of the Baptist household across the river. Generous offers
were made to the missionary if he would leave the field, it being insisted
that a Baptist church in Red Bank would seriously impair the member-
ship and influence of first Middletown church. Neither did all of the
resident Baptists approve the movement. Nevertheless, a Baptist
church was formed of fourteen constituents on August 7th, 1844. The
missionary was also, at a later date, ordained as pastor. Lots were
bought and the walls of the basement were built and paid for. The
house, however, was not completed and dedicated until 1849. The
same opposition to the completion of the building delayed it, as had
hindered the organization of the church. For some time, the Secretary
of the American Baptist Home Mission Societ)^ had been impressing
the pastor with the duty of going West and take charge of the first
Baptist church at Milwaukee, Wis. He prevailed in January, 1850,
when the pastor resigned to go on this mission; very much against his
own convictions. The labors of this first pastorate were in Inying
foundations. Usually in winter, he preached at Red Bank seven times
in the week. In summer, four and five times on the Lord's Day, riding
twenty miles to different appointments. The church edifice at Red
Bank was crowded on the Lord's Day. A clergyman of another dt nom-
ination was baptized and others, active officers in Christian denomina-
tions were baptized.
When first constituted, the church was known as the Shrewsbury
Baptist church, later the name was changed to Red Bank. In August
1850, Rev. R. T. Middleditch became pastor and held the office for
sixteen years. Large accessions by baptism and letter from first
Middletown were received in the winter of 1850-1; those last mentioned
would have been constituents, but for the opposition made to the
forming of a Baptist church. Concord and discord occurred at the
close of Mr. Middleditch's t«rm of office and he resigned. Seventeen
members were dismissed in 1853 to found a Baptist church at Eaton-
town, about four miles from Red Bank. Mr. Middleditch giving as a
EATON TOWN 243
reason for this unwise step, his inaljility to occupy the field. Additions
and improvements were made in the meeting house as occasion required.
Following Mr. Middleditch, Rev. C. W. Clark settled as pastor in 1868.
A chapel was built at Leedville an out station in Middlctown in 1869.
The succession of pastors was: Mr. C. W. Clark, 1868-71; E. J. Foote,
1871-75; B. F. Leipsner, 1875-82; J. K. Manning, 1883-97; W. B. Matte-
son, 1897-1904.
Five members have been licensed to preach. One church, Eaton-
town, has been colonized from Red Bank. The first hou.se of worship
cost, under the superintendence of Mr. C. G. Allen and with rare econ-
omy, three thousand dollars. The second, built in the pastorate of
Rev. J. K. Manning cost thirty thousand dollars. The difference
indicates growth. Two deacons of first Middletown were among the
constituents of Red Bank church, father and son, the venerable
Daniel Smith and Joseph M. Smith. A brother of Joseph was also a
deacon at Red Bank later. Another Smith, also a deacon in no wise
related to the former family, had it written of him:
"Deacon Sidney T. Smith was a very modest man. But he was
never known to be missing when time or money or hardship was in
demand. In the torrid heat of summer, or the slush and snow and
cold of wnter, he walked miles to be in his place, superintendent of the
mission Sunday-school.
And of Joseph M., it was truly said:
"Deacon Joseph M. Smith was a gentle spirit; a man of reading
and of intelligence and of eminent devotion — a rock; always found
where you would look for him, and when wanted within call."
Red Bank has had seven pastors, one of whom served sixteen
years; another fourteen years.
Eatonto^Ti was originally a Quaker village. The planting of a
Baptist church there as early as it was, was a mistake. It began a
lingering life of disappointment. Had a branch of Red Bank been
formed and the pastor preached there monthly and social meetings on
other Lord's Days, in connection with the Sunday school, all would
have been well. But two male members were identified with the church
and none of the members had been baptists long. The first sermon
preached by a Baptist in the town was by a missionary of the New
Jersey Baptist State Convention in 1843. Religious meeting was not
remembered by the oldest inhabitant ever to have been held there,
except a funeral service. Only two church members lived in the place,
a hu.sband, Methodist, and his wife, Presbyterian. Occasionally they
went to their o-\vn church.
A club of men took the "Infidel Investigator," of Boston. As
244 NEW JERSEY BAPTIST HISTORY
colportcirs they distributed the paper. When the missionary asked
for the school house for preaching, there was a long list of ol:)jcctions,
most of them, silly, one that other ministers would ask the same liberty.
They did. Baptists coming to a town opens the eyes of Pedo Baptists
to their pernicious teaching, and it must have an antidote. Consent
was given and if "no harm was done the trustees would see." They
saw and continuous appointments were made. In the winter of 1845
and 6, consent was given for evening meetings. These continued for
four months. The missionary riding four miles and back to Red
Bank every night through storm and mud. Divine power was manifest
in the meetings. One of the proudest men and chief of the club kneeled
publicly and confessed his need of Christ. A large number came into
the new life and the religious caste of the place was wholly changed.
Ten or twelve years after the building of the meeting house, it was
to be sold by the sheriff. But seven women, the first baptized of the
meeting of 1845 and '46, the only members of the church left, pledged
each other to save it from sale. Other denominations wished to buy
it. But these women would not sell. One of them rented the house
and kept up worship in it. About 1871, the pastor of the Holmdel
church sent word to these women and to certain Baptists living at and
^near to Red Bank, to meet him in the church at Eatontown on a given
afternoon of a Lord's Day. A crowded house met him and six hundred
dollars was raised to support a pastor at Eatontown.
In 1872, Rev. W. D. Seigfried was secured and the members in-
creased from seven to sixty in a short time. One of the seven women
was a grand-mother. While young she was converted. Kindred
and friends urged her to unite with them, with the Methodist church,
but she said, "No, the New Testament makes me a Baptist." But
they said: "There is not a Baptist church in all of this section." "There
will be before I die and I will wait till a Baptist minister comes along. "
Youth, middle life, children and grand children came. The venerable
woman passed, it may be, her seventieth year, was one of the four
whom the missionary baptized at Eatontown. He welcomed her
children and her grandchildren and two of her grandsons are Baptist
pastors.
Seventeen members united to forni the Eatontown church in
1853. The pastors were: C. A. Votey, 1853-55; J. Teed, 1856-7, or-
dained; H. B. Raybold, 1862; W. D. Seigfried, 1872; S. V. Marsh, 1873-
76; J. Marshall, 1876-80; A. N. Whitemarsh, 1880-84; W. G. Russell,
1884-86; S. L. Cox, 1887; M. L. Ferris, 1889-93; F. Gardner, 1894-98;
M. R. Thompson ordained in 1898; O. Barchwitz, 1899-1900. Mr.
Seigfried became the subject of discipline and was excluded. Numerous
LONG BRANCH 245
converts were added under pastors Marsli, Whitomarsh and Marshall
and expansions at the expense of Eatontown church were begun, chiefly
by the Trenton Association, a chapel was built at Long Branch on a
lot the Association had bought in 1874.
Pastor W. G. Russell of Eatontown resigned in 1886 to accept
the charge of the Long Branch church, formed by a large colony from
Eatontown, and Eatontown that had grown strong was again depleted,
into comparative weakness. An unsolved problem is: the gain of
pulling down one church to found another. From its organization,
the Eatontown church has had a struggle for life. Only the pious
tenacity of a few women has saved it from extinction. While the
population of Eatontown is as healthful in its habits and as intelligent
as are other localities, some of its pastors have been bad; which the
eminent worthiness of others has been essential to redeem the church
from the condemnation of those "without." Thirteen pastors have
served the church. Changes in the pastorate have been due to a
limited salary and is not a fault of theirs. The Eatontown church
colonized the Long Branch in 1886.
The rapid increase of population on the sea shore of New Jersey
from the interior of the country, called attention to the destitution of
Baptist churches of that section. Between South Amboy and first
Cape May, there were but two Baptist churches on the sea coast before
1865, Manasquan and Manahawkin. True, Osbornville and Cape
May City near by. But Osbornville was back in the "Pines" and
Cape Island City is on an island at the extreme point of Cape May.
The Trenton Association formed in 1865, inaugurated a new feature of
Associational missions for waste places, within its bounds. Pastor S.
V. Marsh of Eatontown, called the attention of the Missionary Commit-
tee of the Association to certain lots at Long Branch and they were
bought by the committee in anticipation of building on them a Baptist
meeting house. A statement in the sketch of the Long Branch church
in the minutes of 1891, that Rev. William V. Wilson bought the lots
in 1873, is a mistake. He loaned to the committee two hundred dollars
to buy the lots, giving time to collect it. The Association paid for
them.
Ten years later, 1883, steps were adopted by the Association to
build a house on the lots. With the generous co-operation of the
community, the funds were collected and in July 1886, the house was
dedicated under pastor William G. Russell of Eatontown. To the
churches of the Trenton Association, is due the credit of buying the
lots and to building the church edifice at Long Branch. There are
on the sea shore of New Jersey, now, about twenty Baptist churches,
246 NEW JERSEY BAPTIST HISTORY
all having houses of worship built within its limits through the Trenton
Association.
On February 10th, 1886, thirteen Baptist residents in and near
Long Branch met and organized the Long Branch Baptist church.
For months, Pastor Russell of Eatontown was their supply and be-
came pastor July 1st, 1886. In that summer, plans for a parsonage
and a baptistry in the church edifice were adopted. Mr. Russell
resigned in 1891. Succeeding pastors were: C. P. P. Fox, 1891-94.
The house of worship was nearly destroyed by fire in March 1892.
But in two years, a larger and better house was in readiness for the
church. G. B. Lawson followed, 1894-96; George Williams, 1896-99;
W. H. Marshall, 1899-1900. The pastors at EatontowTi endorsed the
Long Branch movement and Mr. Russell was the first pastor there.
Five pastors have served the church. It is but just to credit the Bap-
tist brethren, sojourners from New York and from other places,
with generously aiding the church with both their financial means and
by their active Christian influence alike in building the material temple,
and in the support of the church, fully sharing in its current expenses.
S^
CHAPTER XXVI.
NAVESINK, ATLANTIC HIGHLANDS AND NEW
MONMOUTH.
Second Middletown is a misleading name . Holmdel was originally
second Middletown and Keyport was organized as third Middletown.
This body was fourth Middletown. In 1877, the misnomen was cor-
rected and Navesink, substituted for second Middletown. The church
was located in Riceville amid the Navesink hills, south and east of
Atlantic Highlands. Before 1850, first Middletown built a chapel in
Riceville in which the pastor preached and where devotional meetings
were held. Mr. Roberts, the predecessor of Mr. Stout in first Middle-
town had done much mission work in that vicinity about six or seven
miles from Middletown village. Intemperance was a universal curse
along shore of both Navesink river and of the Raritan bay. Pastor
Roberts had been a pioneer in the temperance cause.
There was a family of Leonards in this section; Baptists of the
wide awake active and godly sort. A son, Richard A. Leonard was a
man of the highest type of practical active piety. He was a deacon of
first Middletown as his father had been. The son's benevolence was
very real. It is known to the writer, that in a year, when his crops
on his farm failed, in place of having nothing to give, he had a note
discounted in bank for the full sum of his contributions at home and
abroad and paid them as usual. He was an industrious man, not having
time for gossip on the -pros and cons of benevolence. A brother called
upon him for help to build their meeting house, being told where he
was, the man drove thither and hearing him coming, plowing corn,
waited till Mr. Leonard was near and calling and telling his business,
Mr. Leonard exclaimed: "Put me down a hundred dollars," and
called to his horse "Get up, Bess." His friend was amused; had a
lesson on not losing time. The writer had also an experience of Mr.
Leonard's way, at the meetings in Eatontown in the winter of 1845 and
1846. Though living twelve miles distant, Mr. Leonard would drive to
the village, with the pastor, visited and prayed with every family in
the town. It is known to the writer, that a company of fishermen
were on the shore of the Navesink river talking on the faults of Chris-
tians. When Mr. Leonard suddenly came from a defile in the hills.
Seeing him, they exclaimed: "There comes a good man," and he was
a good man
248 NEW JERSEY BAPTIST HISTORY
The organization of the Navesink church arose from certain in-
fluences. Two parties were in first Middletown church, positive tem-
perance men and anti-temperance men: i. e. under given conditions
they used intoxicants and opposed total abstinence as a condition of
church membership. The Leonards, a large and influential family
were very outspoken on the subject of temperance. A serious division
of the church impended and was only hindered by the organization
of the Navesink church by the temperance party. In July, fifty-five
members were dismissed from first Middletown to constitute the Nave-
sink church. Among the number was Rev. Thomas Roberts, a former
pastor of Middletown. Mr. Roberts consented to supply the young
church tiU a pastor was obtained. The arrangement deferred a call
for a pastor till the infirmities of age, demanded the relief of Pastor
Roberts, who had ministered to the Navesink church for four years.
Mr. Roberts died in 1865, eighty-two years old.
Pastors who followed were: E. S. Browe, 1858-62; W. B. Harris,
1862-67; J. J. Baker, 1868-79; C. T. Douglass, 1879-85; W. B. Harris,
1889-93. The location of the church was not congenial to growrh and
yet, nearly one hundred were added to the church by baptism in its
years at Riceville. During Mr. Baker's charge, the old parsonage, a long
distance from the church edifice was sold and another bought near the
meeting house. This year, also, the name of the church was changed
to Navesink. Deacon R. A. Leonard died in this pastorate, having
held the office from the organization of the church till his death in May,
1877. He was superintendent of Middletown Sunday school and
then of Navesink till he died, forty-two years. While Mr. Douglass
was pastor, a new house of worship was built and occupied inl883.
Important changes were taking place in Atlantic Highlands, in-
volving the absorption of Navesink Church by one or more Baptist
churches in centers of increasing population. These interests took
shape in 1888. It was decided in that year, to divide the church into
two branches, wdth the expectation that the Highland Branch (now
first Atlantic Highlands) would soon be constituted a church. Several
families of the Leonards had already moved there and a very creditable
house of worship had been built. The Lord's Day morning service
had also been transferred from RiceviUe to that branch and Rev. W.
B. Harris, an old pastor, had charge of the Navesink branch church
till the organization of the "Central Atlantic Highlands," church in
1893. Thus the Navesink church conserved Baptist interests in this
field of first Middletown church and l^ecame two Baptist churches.
In 1889, one hundred and seven were dismissed to constitute first
Atlantic Highlands church. Four years later, in 1893, "the Central
ATLANTIC HIGHLANDS 249
Atlantic Highlands churcli". Riceville has thus become the field of the
Central Atlantic Highlands church.
First Atlantic Highlands and Central Atlantic Highlands are so
identified with Navesink church and with each other, that their history
is involved in that of Naves'nk. A church edifice for first Atlantic
Highlands was built in 1884. In July, 1888, the Navesink church
divided itself into two branches and observed the Lord's Day morning
service and the house of the first Atlantic church. But the incon-
veniences of this arrangement were so real that morning worship was
returned to Navesink and the Atlantic Highland branch provided
supplies for itself. Rev. E. Loux was engaged for that office. The
Divine blessing was upon his labors and many converts were baptized
into the fellowship of that "Branch."
Eventually, one hundred and seven members of the Navesink
church were dismissed to constitute the first Atlantic Highlands Bap-
tist church. These and those whom Mr. Loux had baptized were in
all, one hundred and twenty-six, and the first Atlantic Highlands
Baptist church was recognized in the ensuing February. In March,
1890, Mr. Loux was called to be pastor. He resigned for special reasons
in April 1893. The reasons are given in the history of the Central
BaptLst church of Atlantic Highlands. Rev. H. W. Hillier followed
Mr. Loux in 1893, remaining till 1900. Rev. H. S. Quillen settled in
1899, and was pastor in 1900. The church has not grown as antici-
pated since its organization and i* is due to two reasons. One, location.
Family interests determined the choice, rather than the convenience
of residents. Another, the organization of the Central Atlantic High-
lands church. To this body the First church contributed forty-nine
of its members before the resignation of Pastor Loux, indicating the
better location of the "Central" church.
The preference of Mr. Loux for the location of the "Central church"
induced his resignation of the pastorate of the first church. The
churches are not far apart, but are not convenient to each other. A
malarial space cutting off the first church from the picturesque and
healthier resident part of the Highlands. This may, however, be in
time removed.
Central Atlantic Highlands Baptist church was constituted in
April 1893, with ninety-eight members. Pastor Loux of first Atlantic
Highlands church, preferred tha+ the first church remove to the site
chosen for the Central church, than that forty-nine members be dis-
missed from the first church to unite in the constitution of the Central
church. Inasmuch, as this could not be done unanimously, the other
alternative was to dismiss the forty-nine who, with one other Baptist
250 NEW JERSEY BAPTIST HISTORY
numbered fifty, making a coustituency of ninety-eight for the Central
church. With the organization of the Central church, the Navesink
church disappears, its property was transferred to the Central church.
Pastors of the Navesink body and all other members are on the register
of the "Central" church and it is the Navesink church, including its
history.
In 1893, Rev. F. C. Colby became pastor and a large and costly
house was begun. It is said to seat more than a thousand persons
and to have cost many thousand dollars. There is scarcely more evi-
dence of incapacity than the folly of such an enterprise. The pastor
ought to have had weight enough to prevent this blunder. There
was not need of such a house and of its vast cost. The church has been
burdened by its debt, which but for this mistake, might have been a
large and efficient body. Mr. Colby resigned in 1897 and escaped from
a coming woe, a debt that if it did not swamp the church, it was saved
by a successor at vast cost. The people deserved a better leadership.
Rev. W. H. Shermer en, ered the pastorate in 1897. Death terminated
his usefuUness the same year. He was a true and good man. Whether
hopeless of bringing relief to the church had aught to do with his death
is not stated. In 1898, Rev. J. S. Russell became pastor and is now
(1900) ministering to the church. While only nine years have gone
since the church was organized, three pastors have served the church.
One of whom died in the year of his settlement.
Rev. A. B. MacLaurin became pastor in 1901. Under his able
leadership the large outstanding debt was wiped out. May 1903.
Much the same causes originated the New Monmouth church as
originated Navesink church. All of the temperance element had not
gone into the Navesink church. Many older men and women, who
in practice, were in sympathy with "Total Abstinence" still thought
that a "little" for some people as allowable. They had been accustomed
to its use and to the habits of a former generation. Neither was the
pastor as outspoken as Mr. Roberts had been and such sheltered under
his neutrality. Mr. Stout, personally, was right in his views and
practice. But he loved peace and thus there was a temperance and an
anti-temperance party in the church. An unhappy condition in a
church on a moral question. In another body, there would have been
dissention. Thus it was, that north of Middletown village, sixty-three
members called for letters of dismission and on April 28th, 1854, organ-
ized Port Monmouth Baptist church. Rev. William V. Wilson had
been pastor at Navesink in 1853. Resigning there at the end of 'one
year, he accepted a call to Port Monmouth in 1854. A house of wor-
ship was built immediately, on a lot at New Monmouth and in 1899
NEW MONMOUTH 261
the name of the church was changed from Port Monmouth to "New
Monmouth." The meeting house was opened for worship in January
1856. An active Christian hfe was early developed. A chapel was
built at Port Monmouth in 1855. The nearness of New Monmouth
to first Middletown and if Pastor Wilson had accepted a proposal to
succeed Mr. Stout, when he had died, in 1875, a return of New Mon-
mouth church to the mother church would have been effected. Pastor
Wilson resigned in 1892, having been pastor about thirty-eight years.
Rev. C. E. Weeks became pastor in March 1892; his stay was
short. In October 1894, Rev. P. A. H. Kline settled as pastor. But
he died in the next June, 1895. Mr. Kline was a devoted and emi-
nently useful minister of the Gospel. With their venerated minister
living among them, they were in no haste to get a pastor. However,
in February 1896, Rev. G. C. Williams entered the pastorate. But
there was a vacancy at the end of a year, when Rev. M. M. Finch took
charge of the church in December 1898 and was pastor in 1900. New
Monmouth has a small field, and could be consolidated with first
Middletown, especially as the cause of its separation in 1854, has wholly
disappeared and the mother church can as well as not occupy the
field where two churches exist.
«^*
CHAPTER XXVII.
PISCATAWAY AND SCOTCH PLAINS.
Many of the settlers in the locaUty of Piseataway were from Pis-
cataway river dividing the provinces of Maine and New Hampshire
and they called their Jersey home by that of their New England home.
Linking thus the memories of persecution and of escape from bondage
and of freedom. The colonists were usually Baptists and presumably
had been identified with a Baptist church before their coming to New
Jersey. Piseataway and Baptists are synomonous. Their early
history is obscure. Maine was an appendage of Massachusetts, and
Puritan intolerance could as well reach them in their hiding in the wilds
as in the nearer dwellings. New Jersey, Pennsylvania and Rhode
Island were the only colonies in which free speech and free confession
of God was allowed despite New England's Uttleness and conceit. New
Jersey by its charter and its colonists assured to its settlers not only
civil equality and religious liberty, but special educational advantages
were accorded there only in North America. The first free public
school was in New Jersey in 1668. (Report of State Board of Educa-
tion, August 31st, 1879.)
The charter of Bergen of September 22nd, 1668, granted by Sir
Philip Carteret, governor of the colony province of New Jersey, "stipu-
lated that all persons should contribute according to their estates and
proportions of land for the keeping of a free school for the education
of our youth." (xn Literature Co., 94, Page 201. See also. Page 191.)
Prof. Newman in his invaluable history of Baptists in the United
States says: "It is one of the marvels of history that such a king as
Charles II. should have sold to such a man as WiUiam Penn, so large
and so valuable a territory as Pennsylvania on terms so highly favor-
able to religious freedom and with the certainty that it would be used
for the freest development of what was then regarded as one of the
worst forms of radical Christianity." But Pennsylvania and New
Jersey had pre^'iously been largely settled by the Hollanders, who
had enjoyed for years, the liberties they guaranteed to their colonies.
No other colonies had larger freedom. Rhode Island Charter might be
revoked at any time.
But the charters of Pennsylvania and New Jersey held Charles II
and the "Stewarts" under obligations, which even Charles II. dared
not ignore. William Penn was the son of Admiral Penn, who had
PISCATAWAY 253
rendered services to Charles I in the Civil War, which Charles II wa«
glad to remunerate. William Penn was a "Friend." The Quakers
stood aloof from the Parliament party and aided friends and foes in
their need. Anthony Sharp the (writer's maternal ancester) gralu-
ously clothed the ragged army of Charles I. The Welsh also, were not
of the Parliament party. These and the Quakers were the chief colonists
of Pennsylvania and of New Jersey. Anthony Sharp and other wealthy
Quakers had bought large tracts of land in New Jersey, whither they
sent their persecuted and needy "Friends" giving them a home. Thus
the "Stewarts" were under obligations they dared not deny and these
colonies had claims above any other. At this time, it was well known
in court and in the kingdom that wealth and position were valueless
to men who preferred their "rights" to their lives and w^ere ready to
endure any wrong than deny their Faith; men who knew that conscience,
duty and liberty arc Divine gifts, which God only may Hmit.
The thoughtful will note how thus, the minutia of Jehovah's plan
affects and effects the mightiest forces for the betterment of mankind.
A lowly, unkno-mi man confers a good upon the hunted Loyalis*^,wlio
expiates on the scaffold, the wrongs he had committed against the
"rights" of humanity and a fugitive son regaining a throne, recalls
the ministry of the lowly man and uses his power to restore to mankind
the "rights" the Father had denied.
Judging by their names, the pioneer settlers of New Jersey were
of various nations. Holland, France, England, Ireland, Scotland and
Germany were among them, reminding us of the early and constant
mission of the Gospel "to all men." Neither wife or child is mentioned
as included in the emigrant company; there were such however. The
names of but six men are said to have constituted Piscataway church
in 1686. A year before 1685, a town house was built and the Baptists
are stated to have swarmed into it and preached. The building com-
mittee was composed largely of Baptists. Hugh Dunn, a constituent
of the church, came to the place in 1666; Drake in 1669-70. Dunham
was of age in 1682 and assumed the leadership. Each of these three
were lay preachers. John Drake was the finst ordained pastor. In-
stead of the constitution of the church having been in 1689, Mr. O. B.
Leonard, authority in such case, states that it was in 1686. The
same mistake occurs. in the date of the origin of Middletown church,
commonly, it is said to have been in 1688, it was known to have been
twenty, if not more years earlier, in 1668. Pastor Stelle wrote a history
of the Piscataway church in 1746; states that it was organized in 1686.
Mr. Killingsworth is known to have been in Piscataway in 1686, "being
a witness to a will" that year, and Mr. Stelle says: "Mr. Killings-
254 NEW JERSEY BAPTIST HISTORY
worth first settled this church about 1686 and preached the Gospel
to them a considerable time."
Pastor Drake was ordained 1710-15 and was pastor until 1729 and
then on account of old age ceased preaching being seventy-five years
old. He died in 1741, having been pastor nearly fifty-five years, but
administered the ordinances till his last illness. These data were given
by Mr. O. B. Leonard whose familiarity with the wills and deeds and
original sources of information endow him as an authority on all items
of earlj^ history. The lack of mention of wives and daughters was not
because of depreciation of them, as this extract shows:
"The old Constitution of New Jersej', adopted in 1776, provided
that "All inhabitants of this Colony, of full age, who are worth fifty
l>ounds proclamation mone}', clear estate in the same, and have resided
within the coimty in which they claim a vote for 12 months immediately
preceding the election, shall be entitled to vote," etc.
"This was construed literally, as admitting all persons, male and
female, white or colored, having otherwise the proper qualifications,
to the privilege of voting. When, in 1797, John Condit, of Newark,
and WiUiam Crane of Elizabeth Town, were rival candidates for the
Legislative Council, seventj'-five women's votes were polled in Eliza-
beth Town for Mr. Crane; but Mr. Condit was elected. In the Presi-
dential canvass of 1800, the partisans of John Adams and Thomas
Jefferson availed themselves alike of this provision; and females, es-
pecially where the Society of Friends were in strength, voted in con-
siderable numbers throughout the State. The precedent was sustained
year by year. At first only single women voted; afterwards married
women also, colored as well as white. In Hunterdon county a citizen
was chosen to the Legislature by a majority of two or three votes, and
these were cast by colored females.
"The circumstance which led to the abolition of this custom was
the gross abuse of the franchise parctised in the contest over the bridge
at Elizabeth Town in 1807, a bridge from Elizabeth Point to Bergen
Point across Newark Bay. This bridge would open a route from New
York to Philadelphia through Elizabeth Town, to the detriment of
Newark, and, therefore, the Newark people hotly opposed it. When
the day for deciding the contest arrived (Feb. 10) the excitement was
intense. Everybody who could pssibly claim a vote was brought to
the polls — not males only, but females, both white and colored. It
was charged that not a few of these, by change of dress, voted more
than once, and this whether worth £50 or not. The population of
Essex county was computed to be 22,139. Never before had more
than 4,500 votes been cast in the county at any one election. On this
PISCATAWAY 255
occasion the votes polled were 13,857 more than half of the whole
population. So glaring were the frauds parcticcd that the election was
set Jiside by the Legislature, November 28th, 1807, and the law author-
izing it annulled. Tne qualifications of voters also were more strictly
defined, and none but free white males, of 21 years, worth £50, were
allowed the elective franchise "
There were a great army of martyrs who died rather than deny
Christ. They were an efficient force in our churches were essential
to the Christian activities of modern times. After Cohansic, their
names appear as constituents, beginning with first Cape May in 1712.
The names of the early settlers in Piscataway are multiplied into legions
and are scattered over nine counties.
In 1709, the membership of the church was reduced to twenty.
The secession of Mr. Dunham and whom he could influence to accept
the Seventh Day theory; the discord growing out of division and the
activity of the seceders, explain this low estate. Even under the most
hopeful conditions; the sparse population, the newness of the people
to each other and to the country allowed small room for church work.
After the ordination of Mr. Drake, however, a great improvement
came. The financial ability of the church must have been limited.
Probably he cared for himself, as the custom was, when pastors lived
on their own farms or having a parsonage farm, derived their support
from it. Ordinarily, pastors then acquired a competencey for their
old age. Some of them had large estates. Missions and benevolences
were few, the minister shared in abundant benefactions from their
people. Then too, the habits of living were very plain. Preachers
were not easily distinguished from their neighbors in either manners
or dress. Rev. Benjamin Stelle followed Rev. Mr. Drake. He was
born in New York City and was the son of a French Huguenot. Mr.
Stelle was ordained when fifty-six years old in 1739. Mr. Stelle was
an eminent pastor and judge in the courts. Even though one hundred
years have gone by, his name is revered. While pastor for twenty
years, until his death in 1759, at the age of seventy-six years, the church
had continuous enlargement.
Under his ministry, Scotch Plains, in 1747, was constituted. His
son, Isaac Stelle succeeded his father in 1752. Seven years before
his father's death, he was assistant pastor to his father. Immediately
upon his father's departure, he became pastor, continuing twenty-two
years till his death in 1781, including the seven years in which he was
assistant pastor, his pastorate was twenty-nine years. He died at
the age of sixty-three years. Mr. Stelle was a remarkable man. Pre-
eminent as a preacher, pastor and missionary to distant parts of the
256 NEW JERSEY BAPTIST HISTORY
country. Morgan Edwards said of him, and he was a most competent
witness; "I need not pubHsh the goodness of the man or the excellency
of his preaching. He was remarkable for his travels among the American
churches in company with his other self, Rev. Benjamin Miller of
Scotch Plains church, lovety and pleasant were they in life and in
death they were not much divided. The one, Pastor Miller, having
survived Mr. Stelle but thirty-five days."
Rev. Reune Runyan followed Mr. Stelle. He also was of French
descent; was born in Piscataway; was baptized and was licensed by
the church in 1771. Mr. Runyan was a great grandson of the first
pastor, Rev. John Drake. Called to Morristown, he was ordained
pastor of that body in 1772, serving as pastor there, eight years, re-
turning to Piscataway in 1780 and became pastor of Piscataway in 1783.
Morgan Edwards says: "His ministry was -with credit and success."
The colonies suffered in the Revolutionary War and long after its
end a constant depletion of men and of means. Middleto\vai by an
inheritance of thousands of dollars from Jonathan Holmes, a grandson
of Obadiah Holmes, Sr., alone escaped the exhaustion which imperilled
our other churches. Piscataway on the line of travel and marches
between Philadelphia and New York was ravaged by both armies as
was all New Jersey in the line of their marches. Pastors and churches
could do little more than "hold on." In 1785, the membership of Pis-
cataway was only thirty-nine, one less than when he settled as pastor
in 1783. Next year,however, a special revival was enjoyed in which
seventy-eight were baptized and the year after, twenty-two were
added to the church by baptism. In 1786, Henry Smalley Avas licensed
to preach. Mr. Smalley became pastor at Cohansie and held the second
longest pastorate charge of a Baptist church in New Jersey.
Pastor Runyan's oversight of Piscataway was the dividing line
between periods of weakness and of growth. Up to and after 1800,
the religious state of the nation was chaotic. A tide of continental
infidelity that reached its flood in the French Revolution,overflowed
into America. Jacobin clubs were formed among the people and
Washington dismissed the French Ambassador, Genet, on account
of his meddling with the Christian interests of the nation and pur-
posing to introduce the infidelities of France. All the moral stamina
of Presidents W^ashington and of John Adams was necessary to over-
come the influence of France on our new nation. It was a period of
the Divine keeping of the Christianity of the country, for what it was
to be, in the relations of the nation to humanity. We cannot be too
grateful for the elevation of the two presidents, George Washington
and John Adams, in our early history, especially in their precedence
PISCATAWAY 257
of Thomas Jeffcrrfon. Tho tone they gave to the country had matured
so positively as to have continued in subsequent generations.
There was an intermission of the growth of spirituality in Piscata-
way church; when in 1795, the church observed four days of special
prayer "on account of the coldness and barrenness of the affairs of
religion." Following this special season of prayer, refreshing showers
of grace visited the people and this pjistorate of twenty-eight years
closed amid revival blessings. Mr. Runyan died in 1811, seventy
years old. Previous to his death, a house of worship was built in
New Brunswick in 1810, where many members of Piscataway church
lived and to whom Pastor Runyan ministered as often as his years
and strength allowed. It must be remembered that pastors in these
days were hard working men on their own, or on a parsonage farm
and at seventy years, with pastoral duties and farm work, their
natural strength was impaired as later, relieved of farm work they
were not. These mission movements indicate aggression that the
crises of recovery from the Re\'olutionary War and the anticipation
of the war of 1812, which bespeaks the reality of vital piety and
of financial ability.
On October 12th, 1812, Rev. J. McLaughlin. He was the first
pastor of Piscataway who resigned before "God took him." Mr.
McLaughlin lived in New Bnmswick and made another change quite
important. Preaching in the morning at Piscataway and in the evening
at New Brunswick. Baptists in the town were thus associated with
each other and having waited four years, organized a church in the
city in 1816, composed of at least twenty constituents. Mr. McLaughlin
supplied the church till the spring of 1817. His measures originated
the New Brunswick church earlier than it probably would have been
and is really the chief agency of its constitution. The necessity of a
pastor wholly devoting himself to the church in the city induced Mr.
McLaughlin to limit himself to Piscataway, and doing so, remained
but a few months longer. A contemporary and deacon of Piscataway
said of him: "He was a man of eminent piety, a good minister of
Jesus Christ, grave in his deportment and unusually solemn in pulpit
address." A successor wrote of him: "The memory of his many
virtues and faithful labors, is still fondly cherished by those who were
his contemporaries in the church."
Daniel Dodge became pastor about a year after Mr. McLaughlin
resigned, entering on his duties October 18th, 1818. Pastor Dodge
while actively in the ministry, was a foremost man. Not on accaunt
of being an eloquent preacher, nor educated or endowed with natural
gifts of foresight and wisdom, but because "sound in faith," and having
17
258 NEW JERSEY BAPTIST HISTORY
II certain dignity of manner, which impressed people that he was not
to be trifled with. The first 3'car was a season of special blessing and
many were baptized into the church.
But his pastorate, almost thirteen years, was full of troubles.
Questions, questionable were insisted on by him. One, the lawful-
ness of marrying a deceased wife's sister. Another, the laying of hands
after baptism, a Gospel ordinance. These were contrary to the usage
of the church and greivous to many of the members. Mr. Dodge
was not disposed to give up his opinions or to assent to any compromise
with those who differed with him. He was a high-toned Calvinist,
a pious man and in every way a consistent pastor and preacher. His
manner and speech expressed self-sufficiency and while neither wholly
conceited or arrogant, he was certain that he was right. Appeals to
the Association were his dislikes and finally, by advise of a "council"
the church yielded in the matter of "laying on of hands after baptism."
The later years of his stay were peaceful. In fact, the people were
amiable and consented to harmless traditions, rather than quarrel.
Mr. Dodge was highly esteemed on account of his integrity. He ans-
wered to the Apostle's exhortation to be steadfast, immovable, always
abounding in the work of the Lord, as he understood it. Mr. Dodge
closed his labors at Piscataway in 1832.
Rev. D. Lewis settled as pastor in June, 1883. Good men difTer
on things essential to church membership. Mr. Lewis objected to
"the laying on of hands after baptism" and to, "that the marriage to a
sister of a deceased wife was incestuous." Discontent involved in these
differences induced a spiritual drouth for the time. But in two or
three years, seasons of refreshing cleared the skies, and showers of
blessing were renewed. More than one hundred were baptized in an
associational year. The beloved pastor died in 1849, at the age of
seventy-three years, having served the church seventeen years. One
who enjoyed his ministry said of him: "A plain man, unpretentious
to learning or eloquence, modest and retiring, sound in the faith, seeking
the honor of his Divine Master and the peace and harmony of his people.'
The writer knew him well. It could be justly said of him: "A good
man and full of the Holy Ghost."
Pastor Lewis lived in Piscataway. After his death, the church
bought a parsonage lot, some two miles distant from the church edifice
and built a fitting residence for the pastor. It was occupied by them
until 1869, when it was sold and a larger and much better one built
near the house of worship.
In 1850, Rev. H. V. Jones late pastor of 1st Newark began as
pastor in April. Mr. Jones was noted for his executive ability. With
PISCATAWAY 259
his settlement, dawned an era of lia-ptistic life. At his coming, a new
era began, realized not only relationship to the whole world, but the
home field was infused with great activity. Seemingly, a calamity
occurred on January 1st, 1851. The congregation was gathered for
morning worship, when fire consumed the sanctuary. While the
burning was in progress, a meeting was held and most of the money to
build a larger and modern church edifice was pledged and within a few
months the building was completed and dedicated at a cost of seven
thousand dollars. A later pastor writing of Mr. Jones and of his pastor-
ate says:
"The ministry of Mr. Jones was greatly honored of the Lord, both
in adding souls to the church and in raising the membership to a higher
standard of spiritual life and activity. At no time in its history had
so much been accomplished towards awakening the spirit of benevolence
and securing systematic contributions to the cause of Christ. Mission-
ary societies were formed, and the whole parish was divided into dis-
tricts with solicitors and collectors in each, so as to secure the co-oper-
ation of every member.
"Some time before the close of Mr. Jones's pastorate his health
so greatly declined as to disqualify him for much of the labor incident
to so large a field. The Church, cherishing a most hearty appreciation
of his ministry, granted him from time to time indefinite periods of
rest, in the hope that he might recoevr his strength and for many years
continue to go in and out before them, but in this both he and they
were disappointed, and in March, 1856, he bade a tearful farewell to a
deeply attached people.
The first parsonage was completed in the first year of the settle-
ment of Mr. Jones and a new church edifice was built in the second
year of his coming and was paid for.
On October 1st, 1856, Rev. C. J. Page settled as pastor and con-
tinued for eleven years. His ministry was a continuous blessing.
One hundred were baptized as the fruit of one revival. The patriotism
of his people was shown in 1862, when the church voted to allow him
to serve as chaplain in the Civil War for nine months and continued his
salary while chaplain. Pteturning home, refreshings were enjoyed to
the end of his charge in March 1867.
In March 1868, Rev. J. F. Brown entered the pastoral office.
Physical prostration and not an appearance of recovery induced his
resignation in September, 1878. Each year of his pastorate bore fruit
of his labors, excepting the last, when he was so enfeebled as to be
almost entirely laid aside' by prostration. Mr. BrowTi was living in
260 NEW JERSEY BAPTIST HISTORY
retirement in 1900 at Mullica Hill, honored and valued, for both his
work and for his personal worth.
From 1879 to 1895, Rev. J. W. Sarles held the pastoral office,
sixteen years. The activities of the church were maintained; the
Sunday schools were increased; the benevolence of the church was
enlarged and with rare exceptions, converts were annually added to
the church.
This second Baptist church that survives its planting, south of
Rhode Island, has existed two hundred and fourteen years and has
had twelve pastors. Four of them had been members of the church,
converted, baptized, licensed and three were licensed and ordained
for the pastoral office at their home. Four were pastors respectively,
fifty, and twenty, and twenty-nine and twenty-eight years. The
intervals of pastorates rarely exceeded a year and often only months;
so that the church has had almost continuous pastoral oversight, a
fact peculiar to itself and to Cohansie. When it is considered that in
this period was included the settlement of the country; Indian troubles;
the American Revolution; the flood of French infidelity; the War of
1812 and the Civil War, the appreciation by these people of the Gospel
and of their Baptist faith, the wonderment is beyond expression. The
like is equally true of Middletown and of Cohansie and it is not a surprise
that such disciples should have endured persecutions, emigrant life,
more than once, involving the loss of home and country for the truth
of God and their faith; "not counting their lives dear unto them."
Including the pastors, whom they licensed and ordained to serve
themselves, sixteen members have been licensed to preach, one of whom,
Henry Smalley, was pastor at Cohansie forty-nine years and thus had
the second longest Baptist pastoral oversight in New Jersey, which
like to that of John Drake at Piscataway, for fifty years terminated
only at his death.
The first House in which the Church worshipped, was built by
the early settlers of the township. This appears from an item in the
town records, taken from the official record at Trenton, Liber, 4, which
we copy verbatim; "January 18, 1685-6. Att the Towne Meetinge then
agreed yt there should be a meetinge-house built forthwith, the di-
mensions as followcth: Twenty foot wide, thirty foot Longe and Ten
foot between joynts." This house stood in a small village now called
Piscataway town, about one mile south-east of the present house of
worship, and near the Raritan river. The village was for a long period
of colonial times the seat of justice for a large extent of territory, ex-
tending over Middlesex and considerable portions of the counties now
known as Union and Somerset, It was, doubtless, in this humble
PISCATAWAY, SCOTCH PLAINS 261
building that the Church worshipped from its organization in 1686
till 1748. In the latter year, a house, 40 by 36, was built on a lot of
four and six-tenths acres, bought of Alexander McDowell in April,
1731. Morgan Edwards speaks of this house as "a well-finished house,
but wanting the necessary convenience of a stove." The records of
the church do not state when this "convenience" was introduced.
The house stood till 1825, the first year of Mr. Dodge's ministry, when
it was taken down, and a new and more spacious one erected on the
same site at a cost of $3, 000. Its size was 52 by 42. This house,
as already stated, was entirely consumed on the first day of January,
1851, and on the same spot was erected the present house. Its size
is 68 by 52, having a gallery on three sides, three aisles, and a recess
pulpit, with an addition for social meetings and the home Sunday school.
These four sanctuaries, each larger and better, indicate the growth of
the church.
Many efficient churches have gone from Piscataway and they
have multiplied by scores. Houses of worship were built at Scotch
Plains and at Samptown before churches were organized at these places.
Piscataway has been a fruitful vine. Far back in the eighteenth
century, members migrated into South Jersey, taking their Baptist
ideas with them and there to they have had fruitage. Essex, Union,
Morris, Middlesex and New York City may congratulate themselves
on their Baptist relationship to this venerable body.
Even the far south shared in its benefactions, through Benjamin
Miller and Isaac Stelle, who sowed Baptist seed in its wide fields, where
in the Eatons and Hart of Hopewell, shared. New Hampshire Baptists
lived anew at Piscataway ; Piscataway renewed herself on the sea shore
in South Jersey, as did Middletown at Cohansie and at Hopewell and
in North Jersey, in the south and in New England. These Baptists
of old times valued their convictions of truth and were vigorous in
their dissemination, as the best and the only truth of the Christ and
which the world must know to "inherit eternal life."
Scotch Plains was the first-born of Piscataway church, organized
in 1747. Local mission work had developed Baptist strength in the
neighborhood. Its name was given to the locality in 1685. A few
Scotch families had moved there in 1684-5 and stayed a short time
and the name has clung to it since. But few names characteristic of
Piscataway are among the constituents of Scotch Plains.
At the organization of 1st Cape May church in 1712, an innovation
is the names of women as constituents of the church. This was the
first mention of women as constituents. Since then, there has been
no exception of the names of wives and daughters as constituents. At
262 NEW JERSEY BAPTIST HISTORY
Scotch Plains, there were seven women and eight men and of them
were the uncle and aunt of Rev. James Manning, the first President
and founder of Brown University. Later, he was a member of the
ehurch, also, the immediate relatives of the five Suttons, brothers,
all licentiates of Scotch Plains'and students for the ministry as was
Manning. John Sutton, one of ;the brothers, was an associate with Mr.
Manning founding Brown University and a foremost man of his day.
In 1847, Rev. Mr. Locke, pastor preached a historical sermon in which
he names only thirteen of the fifteen dismissed from Piscataway to
form Scotch Plains church.
In 1742, Baptists agitated the question of putting up a house of
worship at the Plains, though the movement was local, it had the co-
operation of the mother church. The plan was carried out in 1743.
Tradition reports that "Scotch Plains lent a hand" to put up the build-
ing and that it was enlarged in 1758. Were young churches "set up in
house keeping," the enthusiasm of their first love would be economized
for growth and the wretched dwarf age, so often realized in the bitter
struggle of sacrifice to live would be avoided. The Scotch Plains Baptist
church accepted a fundamental Baptist doctrine of individual libertj'
to interpret the Scripture. Accordingly, at the first church meeting
they chose deacons and"Ruling Elders."
Many Baptist churches in earlier days, held that "Ruling Elders"
was a legitimate Scriptural office for churches. Since then, views
have changed and churches manage their own affairs. "Ruling Elders"
and the pastor was an executive committee, a kind of session, or con-
sistory, doing business for the church. The notion was a graft from
Presbyterian or Dutch Reformed churches. The church adopted two
rules: I. That the office should be perpetual. II. Its duties were
stated to be: To agree with the pastor about his annual salary; on
his removal or death to call another on trial; to approve a gifted brother
who may be a candidate for the ministry; to settle any differences
among the brethren; to have the oversight of the meeting house and
parsonage lot; to reser^^e, sue for, or recover any gift made at any
time for the use of the church. Later the duties were increased for
a time, to receive or dismiss members. Good people, these were and
they must have had great confidence in their vestry and enjoyed some
of the most vexatious business done for them and the church, must
have been thankful that they had so many good men to trust these
things to.
This plan continued for many years. Then, trustees were chosen
for the conduct of the financial affairs. The "permanent council"
is akin to the 'Ruling Eldership." This "order" reached to
SCOTCH PLAINS 263
and was in Pastor Millers day. His many and long absences from
home on misson tours may have induced him to assent to this arrange-
ment for the relief of his anxieties when away.
The house built in 1743, was in use for fifteen years. It was too
small for the congregation and was enlarged in 1758 and destroyed
by fire in the winter of 1816-17. Soon after it was replaced by a larger
and better sanctuary, wihch again was too small and in 1871, a beauti-
ful building including all modern appliances for aggressive work and
adapted in architectural furnishings and musical appointments, needed
by refined taste and culture. Four houses of worship have been in
use since 1743. A parsonage property was bought in 1775. The
dwelling house on it was burned in 1786. Another, built of stone, a
great improvement in all respects was built immediately. Through an
increase of population and improvement in lines of travel to centers
of trade the parsonage property became valuable. The sale of part of
it made possible the large cost of the new church edifice built in 1871,
judged necessary if the church would hold its place and command the
influence essential to its best welfare.
The church has shared largely with other Baptist churches in the
labors of eminent pastors, both as respects their culture, intelligence
and spirituality. Rev. Mr. Miller, the first pastor, when a young
man was said to be "wild and forward," which means that he was a
forceful man and had in him the making of a man and all of his later
life proved him to be a man among men. His career, young and old,
shows that he had a "mind of his own." While yet "wild and forward,"
he heard a sermon by Rev. G. Tennent, stopped; turned about and
was made a new creature. Morgan Edwards says: "Mr. Tennent
christened him, encouraged him to study for the ministry." "But a
sermon at the christening of a child set him to thinking and to Bible
searching for authority for Infant baptism. He searched in vain.
As do all. He became a Baptist, offering himself to Piscataway church
in 1740; was buried with Christ in baptism." When twenty-five years
old, the Scotch Plains church called him to be pastor and he was or-
dained in February 1748.
Mr. Miller was originally from East Hampton, where his family
settled. After the English conquest, it declared for no taxationwithout
representation. The first of the Millers in East Jersey was in 1700,
coming from east end of Long Island in 1686. Under Whitfield, he
was converted in the first Presbyterian church, New Brunswick.
This interim when baptized, in 1740, and his call to be pastor in
1748, was probably spent in preparatory studies, which he had begun
before joining Piscataway church. He may have preached for Rev.
264 NEW JERSEY BAPTIST HISTORY
Benjamin Stelle at his out stations. His early associations with Isaac
Stolle, son of Benjamin Stelle, of Piscataway began in this interval.
It was a devotion so mutvial, and real as bound the two men for life
and death. If one left his home the other accompanied him. Living
for and unto each other, and when death came to one, the other quickly
followed. Scotch Plains was Mr. Miller's only pastorate, as was Pis-
cataway Mr. Stella's only charge. Mr. Miller was pastor thirty-four
years. Mr. Stelle was pastor twenty-nine years. Mr. Miller was
sixty-five years old when he died. Mr. Stelle was sixtj^-three years
old at his death. A stone tablet covers Mr. Miller's grave. His people
loved him and had this inscription graven on the stone:
If grace and worth and usefulness
Could mortals screen from Death's arrest
Miller had never lain in dust
Though characters inferior must
The minutes of the Philadelphia Association attest his earnest,
missionary labors going far, and for months from home on tours assigned
to him. Isaac Stelle of Piscataway usually accompanied him on these
trips. The love of these men, begun in early days was wonderful.
Said Morgan Edwards of them: "Lovely and pleasant were they in
their lives and in their death, they were not much divided, the one
having survived the other but thirty-five da3's. Mr. Miller's character
is hard to be delineated for want of originality (in Mr. Edwards): all
that hath been said of a good, laborious, and successful minister will
apply to him." Appointed with Mr. Van Horn of Penepack, Pa., by
the Philadelphia Association, to visit the Armenian Baptist churches
of N. C, to have them come into our fellowship. Their visit was a
success.
John Gano and Mr. Miller were dear friends. Mr. Gano was a
chaplain in the army and after the surrender of Cornwallis, at York-
town, Va., he heard of the death of Pastor Miller and said: "Never
did I esteem a ministering brother so much as I did Mr. Miller, nor
feel so sensibly a like bereavement." His labors at Scotch Plains
were very successful. Forty were baptized the first year of its organ-
ization, sixty-eight in the next year.
Inasmuch as Mr. Miller had an intimate relation to the beginning
of the first Baptist church of New York City, it is fitting to quote from
a historical sermon preached on January 1st, 1813, by its pastor. Rev.
William Parkinson. Mr. Parkinson says: "Jeremiah Dodge, (originally
of Fishkill Baptist church, later of New Brunswick, N. J.) settled in
this city and opened a pra5'^er-meeting in his own house. In 1745,
(Error in date. Church of S. P., not organized nor Mr. M. ordained.
SCOTCH PLAINS 265
Mr. Carman possibly was first in N. Y., after 1745). Rev. Mr. Miller
of Scotch Plains, N. J., visited the city (possibly on the invitation of
Mr. Dodge, who had heard of him in his residence at New Brunswick,
N. J.), and baptized Joseph Meeks. The prayer meeting was thereafter
held alternately at the house of Mr. Weeks and of Mr. Dodge.
After 1750, Rev. J. Carman of Cranbury (Hightstown) visited
them and baptized till their number was thirteen, when they were ad-
vised (by Mr. Carman?) to unite themselves to the church at Scotch
Plains, so as to be considered a "branch" of that church and to have
Mr. Miller preach and administer the Lord's supper once a quarter;
that was in 1753."
LTnder Mr. Miller's labors, congregations grew, and they rented a
"rigging loft on Cart and Horse streets (now William street) which they
fitted up for worship and used for three or four years. The place was
sold and as many as could be accomodated worshipped in Mr. J. Meek's
dwelling for a year. Buying a lot, where the house stood in 1813,
(Mr. Ayer's house in which Mr. Whitman, the Armenian Baptist minister
preached) they built a small house of worship and opened it for worship
March, 14th, 1760 and increased to twenty-seven members. Letters
of dismission were asked for from Scotch Plains in June 12th, 1762
and they were constituted a Baptist church on June 19th, following
Rev. Mr. Miller of Scotch Plains and Rev. John Gano of Morristown
being present."
Virtually, Mr. Miller had been pastor in New York City for ten
years and the place of worship was the second in which they had
worshipped and if the house built by the Armenian Baptists is included,
it was the third Baptist place of worship in New York City. For
four years, after the death of Pastor Miller, "supplies" served Scotch
Plains church.
W. Van Horn began as pastor in December, 1785. He w^as a man
of recognized legal position and of social influence. He was a member
of the convention to form the first constitution of Pennsylvania and
had been a chaplain in the army of the American Revolution and thus,
a suitable pastor to follow Mr. Miller. His pastorate of twenty-one
years was happy and useful. Not alone in accessions of baptized
converts, but in the re-organization of the internal affairs of the church.
The "Ruling Elders" and the "vestry" were supplanted by "trustees."
The parsonage was rebuilt and better adapted to the pastor's use.
Once each month for fifteen years, Mr. Van Horn took long and lonely
rides on bridle paths and preached at Morristown, maintaining the life
of the church there, so that the Morristown people said of him: "that
he was the father of the church." At last, broken in health, the pastor
266 NEW JERSEY BAPTIST HISTORY
yielded to necessity and resigned. Having bought a homestead in
Ohio, he began the exacting, weary journey to it. But he did not
reach it. He died in Pittsburg in October 1807, and had an abiding
homestead in the Heavens.
After another widowhood of a year, the church welcomed Rev.
Thomas Brown to be pastor. His relation to the church was a con-
tinuous blessing. His pastoral care was twenty years and his going
away was a sorrowful parting. Only that he had committed himself,
it is said that he would have reconsidered his resignation. Mr. Brown
had been a member of the first Presbyterian church of Newark, his
native place. As is so universal, the comparison of his Pre.sbyterian
views with the New Testament, left no alternative but to be a Baptist
and united with the first Baptist church of Newark.
Nearly a year went by ere the church found in Rev. John Rogers,
one, in whom they centered their convictions of his inestimable worth.
A characteristic of the early churches was their wisdom in the choice
of pastors. Mr. Rogers was a native of North Ireland altogether
Presbyterianized from Scotland. Mr. Rogers was pastor of a Presby-
terian church, succeeding his father in its charge. The New Testament,
however, had "Baptist chapters." (See Pemberton history for an
account of the coming of Mr. Rogers to the light. Page — ). In
the twelve years of his charge at Scotch Plains, the church shared largel}'
in revival power. The pastor was in heartfelt sympathy with every
good thing. Home and Foreign Missions were his delight and he was
one of the constituents of the New Jersey Baptist State Convention.
New Jersey and New York were united in the New York Association
and Pastor Rogers was appointed to preach the first missionary sermon
before the Association. His influence and ministry always developed
Christian activity. The mantle of his benevolence and active piety
has fallen upon his son, A. W. Rogers, M. D., of Paterson, N. J., than
whom few excel in wise plans both for home and abroad.
When Pastor Rogers resigned , Scotch Plains had a new experience
The Divine Teacher himself had warned us against deceivers. A man
who had been Methodist, Presbyterian, and now Baptist, won the
office of pastor. Tried, exposed, and excluded, he ended a ministerial
career of a "wolf in sheep's clothing." The independency of Baptist
churches hastens the exposure of bad men. There is neither bishop,
conference, or Presbytery to appeal to and delay judgement. Such
are judged by "laymen," who are neither a class or an order, having
dignities to maintain. Christians want to believe the best of the bad
and are easily imposed on, and this explains why they often are.
Rev. W. E. Locke was pastor 1844-49. Affairs in the church were
SCOTCH PLAINS 267
disarranged by the disappointments and discipline of his predecessor.
He was helped by his self confidence. His estimate of W. E. Locke
and of his scholarship was sufficiently high. An illustration of his
Rhetoric occurred in a sermon the writer heard before an association.
Referring to the office of the Holy Spirit, he exclaimed with enthusiasm
"and the still small voice of the Holy Spirit will come to him with the
roar of a lion." A historical discourse at the centennial of the church
was a creditable history of the one hundred years it memorialized.
Prior to his resignation, he preached on baptism and disposed of the
errors of our Pedo Baptist brethren effectively and settled all questions
of mode and subjects of baptism. Later he resigned and united with
the Presbyterian Church. His sommersault following his assertion
of conscientious conviction, had the effect at Scotch Plains, of regret
that he had not first united with another denomination and then
preached on baptism.
Rev. J. E. Rue, who followed Mr. Locke, settled in 1850. In the
midst of a gracious revival, Mr. Rue was smitten with illness and only
enough recovered to follow his companion to her burial. Both sickness
and death, after four years of active and to the church, profitable
service compelled him to resign and to seek a home in a mild climate, and
some years later, when visiting near Hightstown, he was called higher.
Pastor J. F. Brown became pastor in April 1854. He had been
bom in Scotch Plains in the pastorate of his father. This was the
second time he had followed his father. The ensuing si.x years were
gladdened with many returns of his efficient labor.
On the eve of the Civil War, in December 1860, Rev. William
Luke entered on charge of the church. All social and religious interests
were affected injuriously by the excitements of the day. In the six
years of his pastoral care, Mr. Luke was true to the calls of humanity
and of country. Alienation due to the political conviction of the
people pervaded every interest and it was most trying to endure and
be faithful. On January 1st, 1867, Mr. Luke resigned and two years
after entered on his reward on high.
Mr. J. C. Buchanan had graduated from college in 1866 and on
July 1st, 1867, accepted the charge of the church in Scotch Plains and
was ordained the next October. His father had been for many years
an honored deacon of the Cherryville church. The new pastor was
greeted with tokens of revival blessings. Since the end of the Civil
War, time had soothed the animosities gendered by it; the way was
opening for the activities of piety and the drouth induced by the strifes
of former years was yielding to the hallowed influence of peace. In
1870, a large and beautiful house of worship was built. It was ded-
268 NEW JERSEY BAPTIST HISTORY
icated in 1872 and included modern appliances. Mr. Buchanan accept-
ed a call to another church and resigned in 1878.
The succession of pastors to 1900 is: U. B. Guiscard, 1879-83;
J. H. Parks, 1883-93; J. S. Breaker, 1894-98; G. M. Shott, 1899-1904.
Many members have been licensed to preach, mostly in the first
seventy-seven years of the life of the church. Of these were five broth-
ers, Suttons, descendants of a constitutent of the church. Two of
them, David and John, were licensed in 1758 and they were ordained
at the same time in 1761. John was a foremost man and was appointed
with James Manning, also of Scotch Plains, by a committee of the
Philadelphia Association to go to Rhode Island to arrange for the
founding of BrowTi University. James Manning, first President of
Brown University was a son of a constituent of the church. Jacob
F. Randolph was a deacon of the church and licensed in 1791. He
was pastor at Mt. Bethel, then at Samptown, led out a colony that
became first Plainfield and was its pastor till he died. O. B. Brown,
another licentiate, was pastor of the first Baptist church, Washington,
D. C. In fact there ought to be no distinction by the mention of these
names. All of them were most worthy men, who "hazarded their lives
for Christ," and who counted not the cost of sacrifice and service
for Christ.
This isolated country church has a large place in the educational
records of our denomination in America. Two of her sons have had
committed to them, the question of time, of place, of what and of how,
the foundations of the educational interests of coming millions should
be laid. In this particular, the Hopewell church only can be named
in the same category. That church, having had first committed to
her the same charge, which was so WTetchedly wrecked for Baptist
educational interests wrested by a foreign body, from the only colony
that showed her concern for education, both by her institution of
schools and by her legacies in and for their support and developement.
JAMES MANNING,
1738-1791.
By 0. B. Leonard.
James Manning comes first into public notice during 1756, as a
pupil at Hopewell. It will be remembered that this pioneer Seminary
of learning, founded that year by Rev. Isaac Eaton, under the direction
of the Philadelphia Association, was the first Baptist school in America
for training young men in denominational lines for the ministry. Man-
Dr. Manning
JAMES MANNING 269
ning was then a youth in his eighteenth year. His father, for whom
he was named lived at the time on a farm a few miles south of Plainfield.
AH early references to Manning's birthplace were made as of "Eliza-
bethtown," The playground of his childhood was on the level fields
watered by Green Brook, Cedar Brook and Ambrose Brook, emptying
into the Raritan at the town of Bound Brook. The associates of
Manning's youth were children of Baptist neighbors, Fitz Randolph,
Drake, Dunn, Laing, Martin, Stelle, Smalley and others.
From the day he commenced his preparatory course of mental
training at Hopewell till he finished his classical studies at Princeton
College, Manning was surrounded with excellent instructors and many
eearnest devoted students, who in after years attained prominent
positions in church and state.
Besides these, and foremost of all helpful environments, was the
spiritual influence of a religious home. His parents were James Man-
ning and Grace Fitz Randolph. Both were worthy descendants of
early pioneer settlers of Piscataway and connected with those who
generations before planted the old Piscataway Baptist church 1686-89.
The subject of this sketch was led to a serious religious life under the
pious teaching and example of his instructor. Rev. Isaac Eaton, at
Hopewell. At the time of his conversion about the close of his Academ-
ic studies, several of his relatives and family friends were connected
with the newly organized Baptist church at Scotch Plains.
From his Academic studies he went to the College at Princeton.
He graduated in 1762 with second honors in a class of twenty-one men.
The next year on the 23rd, of March, 1763, he married Margaret Stites,
a sister of Mrs. John Gano. The Stites homestead was a little hamlet
four miles from Elizabeth City
Manning had been authoritatively licensed to preach the Gospel in
February preceding his marriage. On April nineteenth, a month
after being married, he was officially ordained to the Gospel ministry.
Both ceremonies were observed at Scotch Plains. His ordination
services were participated in by his brother-in-law. Rev. John Gano,
and Rev. Isaac Eaton, his first instructor, assisted by Rev. Isaac Stelle,
pastor of Piscataway and by pastor Miller of the "Plains Church" where
Mrs. Manning's parents were influential members.
Manning was connected with this church, probably from the date
of his baptism until the winter of 1764, Nov. 25th, when he transferred
his membership to Warren in R. I. Here he was instrumental in or-
ganizing a Baptist church and became its first pastor for six years.
James Manning was never separated from his New Jersey relations of
family and church. He remained identified with the Philadelphia
270 NEW JERSEY BAPTIST HISTORY
Association and nearly every year was in attendance at its anniversaries.
During the summer of 1763, Manning had introduced to several
prominent Baptists in Rliodc Island the proposition to found in the
colon}' a "Seminary of Polite Literature" subject to the government
of the denomination. After some opposition to the project from
members of the established church order in New England, the Rhode
Island Legislature granted a charter in February, 1764.
To James Manning more than to any other one person, should be
awarded the distinguished honor of being the founder of "Brown Uni-
versity." While the scheme may be said to have originated in the
Philadelphia Association, of which Mr. Manning was then a member,
its development and full realization must be traced directly to his per-
sistent and untiring efforts.
In 1770, Mr. Manning moved to Providence, where the college
was transferred, and the following year he assumed the additional
duties of pastor of the Old First Baptist church, "preaching with great
acceptance to an increasing congregation with good satisfaction and
success." For a period of twenty years he continued the stated min-
ister of this church, while at the same time he discharged his varied
and arduous duties in connection with the Presidency of the College.
That he was able to perform such an unusual amount of labor is account-
ed for by the fact that he was gifted with a versatility and readiness
which enabled him to accommodate himself with great facility to every
variety of circumstance. Rhode Island honored herself in sending him
as her representative to the U. S. Congress in 1786, at a time when the
old confederation was about adopting the new constitution.
Dr. Manning represented the Baptist denomination, on that mem-
orable occasion several years before in Carpenter's Hall, Philadelphia,
to which all friends of religious liberty were invited. The convention
was held October 14, 1774, for the purpose of preparing a memorial
to Congress for relief from oppression for conscience sake and for the
legal establishment of ecclesiastical liberty.
In the midst of his usefulness and at the prime of life he was stricken
down by apoplexy. He died July 29, 1791, at the age of fifty-three
years. His wife survived him twenty-four years, and died in her
seventy-fifth year. They never had any children. Both lie buried
at Providence, R. I.
He was symmetrical in form, with a commanding physique, grace-
ful as a public speaker, with a melodius voice, and though weighing
nearly three hundred pounds, his large proportions were not noticeable
in the easy delivery of his full rounded sentences. In a memorial
sermon preached by his successor, Rev. Dr. Maxcy, is this eulogy of
JAMES MAxNNING 271
his character: "The loss of this worthy man will be felt by the com-
munity at large. Nature had given him distinguished abilities. His
address was manly and engaging, his manners easy without negligence,
and polite without affectation. His eloquence was forcible and spon-
taneous. His life was a scene of anxious labor for the benefit of others.
He lived much beloved and died much lamented." Judge Howell,
of Providence, who was an intimate friend of Dr. Manning, expressed
as his opinion that the good order, learning and respectability of the
Baptist church in the colonies were much indebted to his assiduous
attention to their welfare. The credit of his name and personal in-
fluence among the denomination had never been exceeded by any
other person.
Seven churches have been colonized by Scotch Plains,: first,
New York City in 1762; Mt. Bethel in 1767; Lyon's Farms 1769; Mana-
hawkin, 1770; Samptown, 1792; Westfield, 1866. Another colony
planted a church in Kentucky. In 1748, the year after the organization
of the church, it was resolved, "That any brother belonging to this
church and not praying in his family, shall be admonished and if he
will reclaim well, and if otherwise, he shall be suspended." Has the
vaunted life and progress of the nineteenth century bettered home
life? The use of intoxicants at f\mcrals was denounced in 1768. No
councils have ever been called to settle troubles in Scotch Plains
church, neither has any serious difficulty occurred. Nine hundred and
forty have been baptized into the fellowship of the church.
CHAPTER XXVIII.
MORRISTOWN, MOUNT BETHEL, AND MILLINGTON
CHURCHES.
According to Morgan Edwards, Baptists settled near Morristown
in 1717. He says: "The Baptist interest in this part of the country
had its beginning in the following: "About the year 1717, one David
Goble and family emigrated from Charleston, S. C, They being Bap-
tists invited Baptist ministers to preach at their house; particularly
Rev. Isaac Stelle of Piscataway. By his labors and the labors of some
others, several were turned from darkness to light and went to Pis-
cataway for baptism. Mr. Stelle and others continued their visits
and began to have many hearers. To accommodate them the Gobies
built a meeting house at their own expense, which was converted
to another use when the present one was raised. The persons baptized
who had joined Piscataway, were: John, Daniel and Isaac Sutton,
Jonas and Robert and Malatia and Mercy Goble, Daniel Walling,
Ichabod Tompkins, Sarah and Jemima Wiggins and Sarah Wiggins, Jr.,
Naomi Allen, Elizabeth Estell, Elizabeth Lines and Sarah Osborn.
These sixteen persons, after being rele;ised from Piscataway were
formed into a distinct church, July 11th, 1752."
Issac Stelle of Piscataway, B. Miller of Scotch Plains, Isaac Eaton
of Hopewell endorsed their mutual fellowship and constitution as a
Baptist church. What a wonderful trio of men! Their mark on the
ages will never be effaced and their memory will ever be associated
with the Nazarene. Like him is their memorial. The first meeting
house was built by the Gobies and was located to accommodate the
constituent members, who all lived on farms in the immediate neigh-
borhood; none living in the village. In fact, the locality in question
held at least as many inhabitants as Morristown itself, though a little
more scattered. Not till a quarter of a century later could Morris-
town boast of more than fifty dwellings and a population of two hun-
dred and fifty.
Pastors Stelle of Piscataway and Miller of Scotch Plains supplied
the Morristown church for two years until a pastor settled in 1754.
The church worshipped in the original meeting house for seventy years.
But it was isolated from Morristown, with the result that its Baptist
and spiritual influence was dissipated and more; Baptist teaching of
MORRISTOWN 273
an open Bible and of the right of each person to think and to teach
his own convictions of truth and of duty.
Rev. John Gano of Hopewell and graduate of its school was the
first pastor of Morristown church, settling in 1754 and remaining three
or four years, then removing to New York City and becoming pastor
of the first Baptist church. Could Mr. Gano have remained at Morris-
town, its early history would have been different from what it is. Abel
Morgan, Isaac Stelle, Benjamin Miller, Robert Kelsay and others lived
and died in more retired places and God only can estimate their life
work and so with Mr. Gano. All that region would have felt the in-
fluence of his presence.
The writer copied these minutes from the old minute book of first
Hopewell church: "John Gano called to exercise his gifts, November
19th, 1752. He did so, January 20th, 1753. Licensed April, 14th,
1753, and ordained (at Hopewell) May 29th 1754." The secret of
the abnormal condition of our Baptist churches in the earlj' days was
their steadfastness. Their contentions for the "faith once delivered
to the saints;" sermons and disputations on baptism and on the terms
of coming to the Lord's table were frequent and had the largest publicity
whether in Rhode Island in Penepack, or in Charleston, S. C. Rev.
J. M. Carpenter preserved these incidents of Mr. Gano. He knew
them as facts.
Baptist churches, especially guarded against the admission of
unconverted persons. The first happening at Morristown in Mr. Gano's
charge was: An old colored woman asked membership in the church.
Being very ignorant, her case was deferred and thus for six times. The
last time, going down the aisle, she muttered, "Well, Kate is a Christian.
By and by, she will die and then she knows she will go to Heaven and
Jesus will meet her at the gate and say: 'Kate, where do you come from?
'From Morristown.' 'Have you been baptized?' No, I went to John
Gano repeatedly and he refused me." Overhearing her, Mr. Gano called
out: "Stop, Kate, come back here! You are not going to Heaven
with such a story as that, about me." He baptized her and she was
an ornament to her profession. Another was: Going from Jersey
City to New York, crossing the river in an open boat, deeply laden with
passengers in a fierce storm, the peril of sinking was great. The oars-
men were most profane cursing because a priest was aboard. Mr.
Gano was quiet. Landing safely, he turned to the boatman, said:
"Thank God, there is a Hell for sinners." At midnight, he was awaken-
ed by the man begging him to pray for him. In six weeks, he baptized
the man near the place where he had been cursed. These preachers
were not mealy-mouthed. They used language that signified the
18
274 NEW JERSEY BAPTIST HISTORY
coming doom of the unsaved. Our great denomination was not built
up on platitudes of the Fatherhood of God and the choices of the natiiral
will.
The first candidate Mr. Gano baptized was Hezekiah Smith, the
New England Baptist Apostle. Later Mr. Smith removed to Hope-
well and Mr. Gano was a chaplain in the American Revolutionary
army and heard General Washington say at Newburg, in 1783, that
''Baptist chaplains were the most prominent and useful in the army."
A legend in the Gano family is, that: Mr. Gano baptized General Wash-
ington at Valley Forge in the presence of forty-two witnesses, about
1780. Later he moved to Hopewell, united with the church there
and entered the school. The writer copied from the old minute book
of the church as follows: "Hezekiah Smith, licensed October 22nd,
1762."
In the spring of 1758, Mr. I. Tomkins, who had been a constituent
of the church and had been licensed to preach, became pastor. These
early churches frequently licensed and ordained one of their members
for the pastorate, evincing that they had foremost men among them,
men of culture and of intelligence. This also had illustration in the
administration of colonial, congressional and military affairs. In
fact, the better sort of people, both for intelligence and education
emigrated to and constituted the masses of the nations settling in
North America. Baptists had their full share of men competent in
all respects to manage and develope a nation, whether Huguenots
of the South, English and Hollanders in the Middle States and
Puritans of the North. Everywhere from the St. Lawrence, to the
Gulf, the need developed the men. Mr. Tomkins served as pastor
till he died, three years. It has been written of him "that he was a
true man and an efficient pastor.
Six years passed ere the church called another pastor. Then again,
one of the members was called to be pastor, whom it licensed and
ordained for its service; John Walton, entered the pastorate in 1767.
Rev. Samuel Jones, in his century historical sermon, preached before
the Philadelphia Association, in 1807, names Mr. Walton as one of
the eight pre-eminent men of the denomination, who, he says: "was a
man of superior abilities, of refinement, of winning manners and exer-
cised an influence of a high character." The type of the members of
Morristo\\'n may be judged of from these men, chosen for their worth,
from themselves. Like to his predecessor, Mr. Walton lived only three
years and was called to his reward in three years, in 1770. Of great
personal worth as a citizen and Christian, he wisely saw an imperative
condition to the welfare of the church. While pastor, a lot was bought
MORRISTOWN 275
in Morristown and a suitable house of worsliip built on it. He did not
live to see it completed. It was dedicated in May 1771.
Six months after Mr. Walton's death, a licentiate of Piscataway
was called to be pastor, Mr. lleune Runyon. He was ordained in
1771, and served the church eight years. In the American Revolution,
there was not any report of the church for several years. But in those
reported, thirty-four were baptized. While Mr. Runyon was pastor,
the church doubled its membership. There was a kind of alliance
between Schooley's Mountain church and Morristown in Mr. Runyon's
charge, which was equivalent to a suspension at Schooley's Mountain.
The matter is quite obscure.
After Mr. Runyon resigned, supplies ministered for the next eight
years. Then, Rev. D. Loof burrow settled closing his charge in 1789.
From then, until 1809, twenty years, the church had only monthly
preaching. Rev. D. Jayne serving one year of that period, and Rev.
Van Horn of Scotch Plains preaching for sixteen years, each month,
till he died. Pastor Ellis of Mt. Bethel supplied Morristown two years
of this time. In 1811, Rev. John Lamb settled for one year. At its
end, Mr. Samuel Trott, a member of the church was licensed and or-
dained for the pastoral office in 1812. He continued pastor for three
years. Then there was an interval in pastoral ministration for two
years, when in 1817, Rev. John Boozer settled and was pastor for four
years. Rev. S. Trott having returned from the West, was recalled in
1821, continuing till 1826. He was pastor at Morristown twice.
Mr. Trott's pastorate was an unhappy event. He was a Hyper
Calvinist of an antinomian type. Positive and an absolutist as con-
cerned his opinions. Like to other antinomians he knew all worth
knowing about the secret purposes of Jehovah. The poison with which
he infected the church caused a paralysis lasting eight years. Later,
he was a leader in the Antinomian movement.
The "next eight years was a time of trial to the faithful few. It
seemed as if the visibility of the church would end. The member-
ship was reduced to thirty-five and these wide scattered. But Deacons
John Ball, Ezekiel Howell, J. Hill and William Martin, four of the only
six male members with some noble women" preserved the church.
Deacon Ezekiel Howell was clerk of the church, thirty-six years and
its deacon, twenty-nine years, until his death. His son, Edward
was clerk forty years and deacon, forty-two years, closing his Avork
at death. This son, Edward, was the only active male member of the
church for several years. Deacon Ezekiel Howell withstood division
and disaster as long as he lived and his son Edward, took his place
with like courage and saved the life of the church until he was called
276 NEW JERSEY BAPTIST HISTORY
up higher, leaving children, who since lift on high, the banner of a New
Testament church. The document appended, was found among the
papers of Deacon Ezekiel Howell and indicates the man of God. It
was sent to the writer by his son, Edward, but with no intent of this
publicity. His own handwriting styles it "Covenant, August 11th,
1782," and signed ''Ezekiel Howell."
"Eternal and ever blessed God, I desire to present myself before
Thee with the deepest humiliation and abasement of Soul, sensible
how unworthy Such a sinful Worm is to appear before the Holy Majesty
of Heaven, the King of Kings and Lord of Lords, and especially on Such
an occasion as this, eA'en to enter into a Covenant Transaction with Thee.
But the Scheme and the Plan is thine own, thine Infinite condescension
hath offered it by thy Son, and thy Grace hath inclined my Heart to
accept of it.
"I come, therefore, acknowledging myself to have been a great
offender, smiting my breast and Saying with the humble Publican,
"God be merciful to me a Sirmer." I come invited by the Name of
Thy Son, and wholly trusting in his perfect Righteousness intreating
that for his Sake thou wilt be merciful to my Unrighteousness and wilt
no more remember my sins. Receive, I beseech thee, Thy revolted
Creature, who is now convinced of thy right to him and desires nothing
so much as that he may be thine.
"This Day do I with the Utmost Solemnity Surrender myself to
Thee. I renounce all former Lord's that have had Dominion over me;
and I consecrate to thee all that I am and all that I have; the Faculties
of my mind, the members of my Body, my worldly possessions, my time,
and my Influence over others; to be all used entirely for thy Glory, and
resolutely employed in oljedience to thy Commands as long as thou
continuest me in life; with an ardent Desire and humble Resolution to
continue thine thro all the endless ages of Eternity; Ever holding
myself in an attentive Posture to observe the First Intimations of thy
will, and ready to spring forward with Zeal and Joy to the immediate
execution of it. To thy direction I resign myself and all I am a nd have
to be disposed of by thee in such manner as thou shalt in thine infinite
Wisdom judge most subservient to the purposes of thy Glory; to thee
I leave the management of all Events & Say without reserve "Not my
will, but thine, be done," rejoicing with a loyal heart in thine unlimited
government what ought to be the Delight of the Whole Rational Creait-
ation. Use me, O, Lord, I beseech thee as an instrument of thy service.
Number me among thy peculiar people let me be washed in the blood
of thy dear Son, let me be Clothed with his Righteousness, let me be
Sanctified by his Spirit Transform me more & more into his Image,
MORRISTOWN 277
impart to me thro him all needful Influences of the purifying, cheering
& comforting Spirit, And let my life be spent under those Influences
and in the light of thy Gracious Countenance as my Father and my
God.
"And when the Solemn Hour of Death shall come, may I remember
this thy Covenant well ordered in all things & sure, as all my Salvation
and all my Desire, tho every other hope & enjoyment is perishing; and
do thou, O. Lord, remember it too. Look down with pity O my heaven-
ly Father on thy languishing Dying Child, Embrace me in the Ever-
lasting Arms, put strength and Confidence into my departing Spirit,
And receive into the abodes of them that Sleep in Jesus peacefully
and joyfully to wait the Accomplishment of thy great Promise To all
thy people, even that of a glorious Resurrection, and of Eternal Happi-
ness in thine Heavenly Glory.
"And if any surviving friend Should when I am in the dust meet
with this Memorial of my Solemn Transactions with thee, may he make
the Same Engagements his own, & do thou graciously admit him to
partake In all the Blessings of Thy Covenant through Jesus the great
Mediator of it;
"To whom with Thee O Father and Thy Holy Spirit be Everlasting
Praises ascribed by all the Millions who are thus Saved by thee and by
all those other Celestial Spirits in whose Work and Blessedness thou
shalt call them to share. "
Amen, So be it.
"May the Covenant that I have made on Earth be Ratified in
Heaven."
EZEKIEL HOWELL.
August nth, 1782.
This covenant was made by Mr. Howell before he united with the
church.
Toward the close of 1834, Rev. William Sym became pastor. An
immediate change occurred in the church. From the outside, universal
respect was given to it; the congregations grew; converts were added
and life infused into the church. Mr. Sym was called to Newark and
closed his work in Morristown in 1839. His pastorate gave an abiding
impetus to the church. Antinomianism was cast out not by con-
tention, for Mr. Sym was a high toned Calvinistic preacher, but he gave
direction to the currents; faith in God, supplanted fatalism; his sover-
eignty inspired cheer in efforts for him. Thus as Bancroft has said of
Calvinism what has been accomplished for the spiritual betterment of
mankind and for progress of civilization has been done by men of
Calvinistic ideas.
278 NEW JERSEY BAPTIST HISTORY
A call was given in 1839, tc Rev. W. H. Turton. Ere long, he
gathered a harvest at an outstation. At this time, came a complication,
nearly fatal to the existence of the Morristown church. Most of the
members were scattered in the country. It was proposed to move
and locate the church in a village four miles distant from Morristown.
The property in Morristown was ordered to be sold and a church in
the town had arranged to buy it. But Deacon Edward Howell, living
in the village where the church was to be located almost alone opposed
going from Morristown. "A catch" about the lines of the proposed
lot, gave Deacon Howell an occasion to balk the sale. President of
the Board of Trustees, he withdrew the Morristown property from sale
and spent the night driving to the homes of members in the country
to get a church meeting to reconsider the vote to sell. The plan was
dropped and the Morristown church is where it is. The meeting house
had been in use about seventy years and was unfit for use. Another
was built and dedicated in 1845. Two years after, in October 1847,
Mr. Turton resigned. In the eight years of his pastorate, the church
had made substantial growth. A new church edifice had been built.
Mr. Turton was a very modest and unassuming of sterling worth and of
"good common sense."
Months passed, and in 1848, Rev. W. B. Toland settled as pastor.
He was useful and numbers were added to the church. He closed his
pastoral care at the end of five years. An unhappy pastorate of eight
months followed.
The next pastor's coming. Rev. Josiah Hatt, was a kind Providence.
An amiable man, intensely earnest, of devoted piety, he soon won the
confidence of even objectors. For three years he ministered and then
a dark cloud overhung him and them and Mr. Hatt went into the wor-
ship of the Upper Sanctuary, on June 16th, 1857. The succession
of pastors was: C. D. W. Bridgeman, 1857-00; J. B. Morse, 1861-63;
A. Pinney, 1864-68; E. B. Bently, 1868-73; J. H. Gunning, 1874-77;
J. V. Stratton, 1878-80. (These many short pastorates had one happy
result, that of unifying the church by sinking individual preferences.)
A. Parker, 1881-89; I. M. B. Thomp.son, 1889-95 ;S. Z. Batten,
1895-1900.
In 1857-1858, the house of worship was enlarged and improved.
The agitation for a larger and better metting house was begun
under the pastorate of Mr. Parker was accomplished under the
pastoral care of Rev. I. M. B. Thomson. A change of location was
effected. The new sanctuary was in entire accord, both with the ma-
terials of construction within and without, and in architectural beauty
and adaptation to public worship. In size it corresponded to the
MORRISTOWN 279
growth of the church and to the incerased population of the town and
country. The place was dedicated in November, 1893. "The little
one had become a thousand." Mr. Thompson closed his laljors at
Morristown in February, 1895, and was followed that year by S. Z.
Batten.
Lessons of moment occur in the record of Morristown church.
One, the ill effects of short pastorates. Another, the malaria of anti-
nomianism. A third, the cheer of those who wait and have faith in
God. A fourth the power of the individual for good. Ezekiol Howell
and his son Edward are instances. What if the Morristown had been
swept from its mooring on the Gospel by anti-nomianism! What if
it had gone to a village four miles away from the center of population
and business!
The year in which "the Gobels built at their own expense" the first
meeting house is not known. The second in Morristown unnder Mr.
Walton was dedicated in May, 1771. The third was built in Pastor
Turton's charge in 1845. This building underwent several enlargements
and improvements. The first house may have cost several hundred
of dollars. The last edifice cost sixty -six thousand dollars and this
was the measure of growth and of increase. Three pastors were mem-
bers of the church, licensed and ordained at its call, Tompkins, Walton
and Trott. Four pastors closed their ministry at death. One pastor
had a second pastorate.
Rev. J. M. Carpenter gave to me the accompanying facts, which he
caused to be published after Mr. Ford had died. I have the original
letter of Mr. Welsh, which he wrote to Mr. Carpenter, containing facts
as published. Mr. Ford was a resident of Morris county, and therefore
the statement is made in connection with the Morristown church; also
the obituary notice of Mr. Ford.
BAPTISM OF A PRESBYTERIAN PASTOR.— In one of the
papers of Newark, N. J., there appeared some months ago an appre-
ciative article upon the talents and worth of Rev. John Ford, for many
years pastor of the Presbyterian Church of Parsipany, N. J. He was
a man of abundant labor, of original genius, an intense student of
Scripture, perfectly familiar with the inspired originals, and a profound
theologian.
The circumstances of his baptism are related in a letter to Rev. J.
M. Carpenter from the administrator, Rev. James E. Welch, now of
Missouri.
He says As agent of the American Sunday-school Union I preach-
ed at Boon ton and Parsipany in November, 1839, and spent the even-
ing with Bro. Ford. At family worship he read his Greek Testament
280 NEW JERSEY BAPTIST HISTORY
with such facihty, that I said to him, "Why, Brother Ford, you seem
to understand the Greek language thoroughly," He answered, "Yes,
I think I understand it as well as I do my owai tongue."
"Well, Brother P., I believe you are a candid man, and will you allow
me to ask you what you regard as the primary meaning of Baptize?"
Said he, "It means to dip — to immerse, and nothing else."
"How do you reconcile your convictions with j^our practice of sprink-
ling children?"
"Oh, I have not baptised any children for years. When I learned
any were expected for baptism, I made it a rule to change pulpits with
some neighboring pastor, and get him to do the baptizing; and. Brother
Welch, I have longed for an opportunity to get some Baptist brother
to baptize me privately."
"Why, my brother, I could not consent to do that 'as in a corner.' "
"Then, had you been in Philip's place you would not have baptized
the Eunuch?"
"Yes I would; were I traveling in the mountains and fell in company
with a stranger who should tell me his Christian experience, and con-
vince me that he was a converted man, and demand baptism, I would
baptize him; but I would not sneak into the mountain for the purpose
of doing it privately."
On Saturday morning, November 17, 1839, I left his house for the
purpose of meeting my appointment at Whippany and Hanover, when
he said to me, "I believe I will ride with you a few miles, as I wi.sh to
go to the shoemaker's," without intimating to me any expectation
of being baptized. After we had rode a few miles we came to a stream
of water. He looked me fully in the face and said. "See, here is water.
WTiat doth hinder me from being baptized? And / demand baptism
at your hands."
"Well, I'll carry out my creed; I'll baptize you."
"But Brother W., I hope you won't say anything about it."
"I can make no promises; like as not I shall tell it."
"I leave it to your Christian kindness not to speak of it for a season
at least."
"We alighted, and in preparing I found that he had an under pair
of pants and shirt on. I rolled up my pants and shirt sleeves as far as
I could, and into the water we went, and I baptized him."
After a time the transaction became kno-mi, there was a stir in the
congregation and the Presbytery, but he continued in the same pastor-
ate until over seventy years of age, when, according to a long settled
purpose he resigned. His name is a household word, and his memory is
cherished by many who knew him.
MORRISTOWN 281
The incident is thought worthy of record among the materials
of New Jersey Baptist History.
Mr Carpenter writes, "I communicated the baptism to The
National Baptist (Philadelphia) July, 1876."
REV. JOHN FORD OF PARSIPANY .—ThAs venerable octo-
genarian died on the evening of the 31st ult., and deserves more than
a passing notice. He was a native of Morris county. He entered
Princeton College, as we have been told, in the Senior year, and
was regarded as the first in his class. He was graduated in
1812 with the second honor, missing the first because of his
recent connection with the college. A few years after this he was
installed pa.stor of the Presbyterian church of Parsipany, and remained
in that position until he was seventy years of age, when according to
a purpose, long before made, he retired from that pulpit. His mind
was as vigorous at his resignation as it ever was, and he at once began
to preach wherever there was an opening. His laboi's through life
and until he was eighty years old were very abundant. It was for
years his custom to preach four times each Sabbath, and occasion-
ally five, at points widely distant. He was a rare scholar, having
made great proficiency in the classical languages, as also in the French
and Hebrew. When past seventy years of age he studied German
with great interest and success. With the Scriptures in the original
tongues he was very familiar, reading and quoting both Hebrew and
Greek Testaments with entire ease. He was also a mathematician of
no mean attainments.
He was a man of original genius often dashing away from the beaten
track and delighting his hearers with new and brilliant thoughts. An
intense student of the Holy Scriptures and of the Science of Theology,
and at the same time not hampered with the manuscript in the pulpit,
he often soared into the higher regions of true eloquence. He was a
man of tender affections. There was no kindlier heart than his among
all the contemporaries, who with him illumined the pulpits of New
Jersey during the first half of the present century. His sympathies
were as quick and responsive as those of children and they knew no
abatement even down to old age. He was a remarkable man, a scholar,
a preacher, a theologian, a Christian"man, whose decease, although
occurring when he was in his eighty-sixth year, will cause many hearts
to feel sad. He did a great work and ho did it well.
— Sentinel of Freedom, of Newark, January 7, 1873.
On the twenty-ninth of October, 1767, eighteen Baptists (ten wom-
en and eight men) were dismissed from Scotch Plains church to consti-
tute themselves the Mount Bethel Baptist church, Somerset county.
282 NEW JERSEY BAPTIST HISTORY
These Baptists, Morgan Edwards states, "Members of Scotch Plains
had settled here in early times." A meeting house had been built in
1761. Their genealogical relation to Piscataway and Scotch Plains is
indicated by their names. Of them many were Buttons. The house
of worship was moved in 1768 to a plot the joint gift of George Cooper,
William Alward and Benjamin Euyart. Mr. Edwards continues:
In "twenty-two years the church hath increased from eighteen
to one hundred and one" adding, "It has been a nursery of
ministers: Rev. Messrs. William Worth, Abner and James Sutton
sprang up here." The extraordinary rev-ival in 1786 began here
and spread to neighboring churches. Pastors of Piscataway and
Scotch Plains preached here very early. In truth, the early settlers
here abouts were Piscataway and Scotch Plains people.
Rev. H. Crosslej' was the first pastor for two years; having removed
and served another church, Mr. Crossley returned to Mount Bethel.
Of the length of his stay in his second charge, we have no data. His
successor was Rev. Abner Sutton. Mr. Sutton was a constituent of
the church and was ordained in January, 1775. Mr. Edwards says of
him: "He was a solid divine. The Sutton family were remarkable for
producing ministers. There are five of the Suttons now extant,
viz., Isaac, John, David, James and Abner. Their progenitor, William
Sutton was one of the first settlers of Piscataway. He is mentioned
in the town book as early as 1682." Again there is no data from which
to know how long Mr. Sutton stayed at Mount Bethel. Pastor in other
churches, he returned to Mount Bethel; died young, but forty-nine
years old on Februray 26th, 1791. A great work of grace occured at
Mount Bethel under his labors in 1786. Seventy-six were baptized that
year. Considering the sparseness of the population, this was a great
many. Still pastor in 1786, his pastorate must have been many years.
Possibly his death terminated both his life and his pastorate.
J. Fritz Randolph followed Mr. Sutton and was ordained in 1791.
Mr. Randolph had been licen.sed and baptized at Scotch Plains, where
he was a deacon also. Mr. Randolph was a pre-eminently useful
man. His remarkable career of blessing is written in connection with
the histories of Samptown and First Plainfield of both of which he
was the first pastor. Mr. Randolph stayed at Mount Bethel three years,
accepting a call to Samptown his native place in the fall of 1793.
A succession of pastors was: L. Lathrop, 1794-1805; John Ellis,
1805-13; when a vacancy of three years occured; Mr. Elliott, 1816-18;
J. Watson, 1818-26; M. R. Cox (ordained in 1827), 1827-48; E. C. Am-
bler, 1849-1851.
MOUNT BETHEL AND MILLINGTON 283
In the winter of 1850-51, a remarkable work of grace developed.
Mr. Ambler baptized one hundred and fourteen into the membership
of the church. Mount Bethel is isolated and a rural church. Distant
from a large town, almost a mountainous region and this was an amaz-
ing work. In May, 1851, eighty members were dismissed to found a
church at Millington, and having set their house in order called Pastor
Ambler, who accepted the call. However, Mount Bethel church, in
December, 1851, called Mr. Timberman and he was ordained in Jan-
uary, 1852. But Mr. Timberman closed his work the next year. Rev.
T. H. Haynes settled in 1855, remaining till 1859. Several "supplies"
ministered at Mount Bethel and a joint pastorate w4th Millington church
filled up a period of many years till 1900. The location of Mount Bethel
does not justify the expectation of a large congregation. There have
been marked seasons of revival and refreshing. Such churches must
be cared for by the stronger churches and the waste places supplied
with means of grace. Mount Bethel has had sixteen pastors. Mr.
Cox was pastor twenty-one years, and Mr. Gibb, the present pastor,
is in his twenty-ninth year (in 1900). An early rule was that one
member should not sue another without notifying the church of the
facts. Another imposed displine for the neglect of the monthh'
meetings. At first the church edifice was located near Plainfield on
the land of Captain Dunn. But later was removed to a more central
site. The life of the church has been peaceful. Independence implies
the right of private opinion and yet means the best plans and various
ideas of policy and plan does not imply intolerance, but the cheerful
assent of a minority. Thus it is that congregational churches have
more concord and harmony than hierarchical forms of government.
Nine members of Mount Bethel have been licensed to preach. If
Mr. Carpenter's tables are correct, five hundred and fifty-seven have
been baptized into the church. It may be that the mission of the Mount
Bethel church may be to feed the city and town churches, not alone
to keep them alive, but to make them efficient and benevolent.
The Millington Baptist Church was constituted with eighty mem-
bers dismissed from Mount Bethel Baptist Church in May, 1851. Rev.
E. C. Ambler being pastor. Millington is in Somerset county, near to
the line of Morris county. Among those dismissed from Mount Bethel
were seven Stelles, seven Runyons, seven Dunns, six Smalleys, and
three Randolphs. These names link these people to Piscataway.
The first meeting house built for use of Mount Bethel Church was on
land of Captain Dunn, about three miles from Plainfield. Their Baptist
faith and religious convictions have come down to present generations.
284 NEW JERSEY BAPTIST HISTORY
Rev. E. C. Ambler, pastor of Mount Bethel Church when Milling-
ton Church was formed, was the first pastor of Millington Church.
Immediately after its organization he was called to be pastor and en-
tered on its charge in May, 1851. Next year a house of worship was
was Ijegun and dedicated. Mr. Ambler resigned at Millington in 1855
and was followed the same year by Rev. A. Hopper, serving as pastor
till 1865. In 1858 a special work of grace was enjoyed. The venerable
and beloved Z. Crenelle became pastor in April, 1865, continuing until
January, 1871.
After him Rev. P. Gibb settled as pastor, in 1871, and was pastor
in 1900 — twenty-nina years. Affairs have moved on kindly and usefully
in these twenty-nine years. Seasons of revival have been enjoyed,
needful improvements to the house of worship made and a parsonage
built.
CHAPTER XXIX.
ELIZABETH CHURCHES
At a meeting in Elizabeth on June fifth, 1843, fifteen memljers of
the Baptist Churches of Scotch Plains, Mount Bethel and Rah way
assembled and constituted themselves the First Baptist Church of Eli-
zabeth. Elkanah Drake, a member of Mount Bethel church, was the
first Baptist resident in Elizabeth, who gathered Baptists into the
town into a distinctively Baptist meeting, having in mind the organi-
zation of a Baptist Church.
Mr. Drake was one of those men, who impelled with the love of God
and of his truth do not wait for some others to develop Baptist interests.
Such experiences are an inspiration to seek out those of a like faith and
to devise "ways and means" whereby they can establish their convic-
tions of truth and duty. These Baptists met in a "select school room"
on Union Street. Rev. John Wivill is believed to have preached at
their first meeting to a congregation of seven or eight persons. When
a church had been formed, the congregation numbered from twelve to
twenty individuals, and these engaged "supplies" for regular worship.
Steps were taken to obtain a place in which to meet. Eventually the
"select school room" property was bought and reconstructed for a place
of worship and was dedicated in 1843.
These Baptists do not seem to have been of the waiting sort. Al-
ready, Rev. C. Cox, Jr., was called and ordained in 1844, to serve as
pastor. He continued one year, in which the membership of the church
was doubled. Rev. E. Conover followed for a year, being predisposed
to Arminianism his minisry was unacceptable, Mr. Tibbals, a
licentiate succeeded. He became antinomian and was as uncon-
genial as his predecessor. These people knew the difference of
arminianism and antinomianism and did not accept the teachings
of the pulpit nor were led by their minister hither and thither. It has
been true of Baptist churches that they know New Testament truth and
accept it, but repudiate tradition and personal conviction, certain
that Christ and His truth are of more worth than human opinions.
A safe, patient and good man, a Baptist, became pastor in 1848,
and remained to 1850. Financial arrearages were paid; unity was
realized, and wholesome influences were exerted and Mr. Turton's
oversight was a period of growth in the elements of strength. Rev.
J. H. Waterbury settled in March, 1850, and was pastor till 1855. Ill
286 NEW JERSEY BAPTIST HISTORY
with a sickness that laid him aside from his piustoral duties he resigned.
But the church hopeful of his recovery, declined to accept it and retain-
ed him as pa.stor till his death in January, 1855. Previous to his illness
Mr. Watorbury bought and paid for lots in a central location on which
to build a larger and more suitable meeting house. His sickness, how-
ever, broke up the plans which had been arranged for with the Board of
the New Jersey Baptist State Convention and they were laid aside.
By an arrangement with the Lyons P'arms church, First Elizabeth
united with that church in a joint pastorate of Rev. T. S. Rogers. This
arrangement lasted two years and was marked by financial straits and
discord, so much so that propositions of disbanding in Elizabeth were
entertained. Rev. I. N. Hill entered the pastoral office in June, 1857,
Premonitions of a harvest in the winter of 1857-8 cheered all and de-
ferred action growing out of former fears. Christians of different names
sympathised with each other in concerted plans. There was not a
suggestion of the surrender of denominational convictions, but a mutual
concession of the integrity of the views of each by the others and thus
there was concert and mutual helpfulness, Mr. Hill became pastor at
this time. Amid large and strong churches of different Christian names
they gaA-e welcome and co-operation and words of cheer for the new
pastor and the disheartened Baptists. The Second Presbyterian
Church offered the free use of their lecture room in the center of the
town, to Baptists for their meetings and they shared in the universal
revival interest. Several were added to the Baptist Church. Spirit-
ual sunshine and refreshing showers of grace gladdened it. Later,
a spacious lecture room was built and a house remodeled for a parsonage,
etc., on the lots Mr. Waterbury had bought.
After two years of sucessful labor, Mr. Hill resigned and was suc-
ceeded by Rev. G. W. Clark in 1859, who was pastor for nine years.
Despite the revival and the refreshing of the former years, affairs were
uninviting. A debt had been incurred by the erection of the chapel
and parsonage of nearly their cost, besides the parsonage was a small
and indifferent building. In fact the outlook of the church was dis-
couraging. The President of the convention advised Mr. Clark not
to settle in Elizabeth because the church was at an adverse crisis.
Nevertheless, he did become pastor. In his charge the membership
increased, the debt was paid and the first general revival the church had
known was enjoyed. A mission was established at Elizabethport in
1862, where weekly social meetings and later in 1877, Lords day after-
noon preaching was established. The Broad Street Baptist Church
was constituted in 1866 of forty-eight members dismissed from the
Firrt Elizabeth church. Pastor Clark resigned in 1869. Under his
FIRST ELIZABETH 287
pastorate, Baptist interests in Elizabeth were put on a firm foundation.
Rev. T. A. K. Gessler took pastoral charge of First Elizabeth in
1869, continuing until 1880. A larger and better church edifice had
become a necessity. The position and influence of the church had for
a long time been impaired by lack of a house of worship, corresponding
to those of other denominations and becoming the city in which the
church was located. Through the offer of Deacon Amory of the grounds
and of a generous subscription for its building, a church edifice was
built costing scores of thousands of dollars, nearly half of which was a
debt, imperiling the property and a bar to the prosperity of the church.
The location, in a suburb, was a mistake. The congregation was
virtually ostracised. The house was dedicated in January, 1872.
In 1871, thirteen were dismissed to constitute the Elizabethport Church.
The mission had been established by Pastor Clark in 1862, and a Sunday
School later by Mr. Peter Amory.
After Mr. Gessler resigned Rev. J. C. Allen settled in February,
1880. In his second year the entire debt, forty-five thousand dollars,
was paid, indicating the great change that had come in the financial
resources of the church. Having served the church nearly six years,
to its satisfaction and profit, Mr. Allen closed his labors in Elizabeth
in 1886.
The same year in which Mr. Allen resigned. Rev. C. H. Jones
entered on the pastoral duties. In three years he retired from the
pastorate and within a short time Rev. W. H. Shermer held the
pastoral office. He also gave up his charge at the end of three years.
In April, 1894, Rev. W, E. Staub accepted a call to be pastor and is
now (1900) serving in the office.
Thirteen pastors have ministered to the church. The longest
charge was ten years, another nine years. Two were errative in doctrine,
and one, while he may be blameless for a temper with which he was
born, was thereby disqualified for the largest usefulness. Three church
edifices have been in use. A property remodeled for its use; second,
one built in 1858 and a parsonage; third, that now in use. Three
churches have been colonized from the home body: Broad Street in
1866, with forty-eight membership; Elizabethport, in 1874, with thir-
teen members. This body was known as East Elizabeth. Central
Elizabeth was constituted in 1877. Its relationship is, however,
indefinite. Central Elizabeth being composed of the debris of the
Broad Street Church, when it was scattered, and some other Baptists
living in the city. The original elements of the Central Church were
really and truly Baptists, men and women to whom misfortune had
come, entirely independent of their personality or relationship.
288 NEW JERSEY BAPTIST HISTORY
The rail roads from NewYork City in New Jersey brought the
families and business men in large numbers to the towns and villages
within reasonable access of business in the city. Some of them had
accumulated fortunes; a sudden revulsion, lost as quickly as made the
wealth that had been gained. Elizabeth shared in the gains and losses
of the other localities to which families came. Various denominations
had their proportion of these migrations. The Broad Street Baptist
Church originated with such influences. Men with sudden large wealth
part with it easily and for schemes that appeal unexpectedly and has
a promise of ample returns, the more so, if being good men they seek
opportunity to do good.
The First Baptist Church was said to be "slow." It may be their
experience had taught them its value. Fortj'-eight of their members
caught the infection of "push," not having as yet learned that motion
is not progress. Receiving letters of dismission they organized the
Broad Street Baptist Church. A brother doing business in New York
identified himself with them and gave choice lots and a house of worship
which with its grounds claimed to have cost one hundred thousand
dollars was built. Other expenses corresponding were also incurred.
For a time money was as in Solomon's day when "the King made
silver to be in Jerusalem as stones." Ere long the straits came, mort-
gages were put on the property, and the end soon came. A Baptist in
Newark bought the proprety to hold it for the church for redemption.
But that time did not come and it was traded for some cheap church
properties.
In 1867, Rev. D. H. Miller became pastor of Broad Street Church
and was such to April, 1872. On the next October, Rev. H. M. Gall-
aher was thrust under the load. His call was a dernier resort. It was
hoped that his peculiar pulpit gifts could command financial resources.
Temporary relief justified the hope, but with his retirement in 1876,
the end came and in 1877 the church disbanded.
In the order of age or beginnings, Elizabethport is entitled to be
considered. But as inasmuch as "Central Elizabeth" inherits a kind
of succession to Broad Street probably it may follow with its history.
There is some confusion of dates, when Broad Street v/as disbanded.
It was not represented in the Association after 1872 and it is supposed
to have had a nominal existence until about the time of the organzia-
tion of the Central Church, in 1877.
Elizabethport mission was begun in 1862 by the First Baptist
Church, while Rev. G. W. Clark was its pastor. Deacon Peter B.
Amory of thelFirst Elizabeth Baptist Church in 1870 built a chapel
there in memory of his daughter. For this reason the chapel was called
ELIZABETHPORT AND CENTRAL ELIZABETH 289
the memorial chapel. Deacon Ainory before his death had been snared
in a financial panic that involved his estate including the chapel, so
that it had to be redeemed at nearly its original cost.
In 1872, a renaming or reorganization occured in which members
of Elizabethport Church took part, involving confusion of dates and of
organizations and obscurity overhangs Baptist movements in Eliza-
bethport. Rev. H. W. Jones became pastor, and accomplished happy
results, retiring from the field in 1876. The church edifice proved too
small to meet the needs of the congregations and the membership
increased from thirty-six to one hundred and fifty-six. Within a year
W. H. Marshall settled as pastor. On account of the death of Mr.
Amory in 1878 and the nontransfer of the "deed" of the chapel property
to the church, serious trouijle arose and marked changes occured.
Rev. A. Chambers succeeded Mr. Marshall. At this time a new
name for the church is supposed to have been chosen, Elizabeth East,
and a reorganization about 1881 also; a virtual suspension for about two
years. Two or three, however, held fast and maintained the visibility
of the church. Rev. T. Outwater settled as pastor in 1883 and the
new meeting house was furnished in 1885. Mr. Outwater closed his
work at East Elizabeth in 1888, after a happy and successful pastorate.
A call to be pastor was given to J. M. Hare in 1888. He held the
office two years and was followed by F. Gardner in 1890. A work of
grace adding many by baptism to the church and the payment of all
indebtedness for their new house were characteristics of 1891 and 1892.
Mr. Gardner resigned in 1893 and the next Lord's day, W. H. Shermer
took the pastoral charge, which he gave up in October, 1896. D. B.
Patterson followed, 1897-99; J. V. Ellison, 1899-1900. Deacon Amory's
neglect to give the "deed" of the property to the church, having built
the house of worship, nearh' proved to be a blight on it, and changed its
prosperity to discouragement.
Two houses of worship were built by East Elizabeth Church:
The first designed to be a gift, but redemeed by them; a second, built
by themselves and paid for. Nine pastors have served the church
under its various names.
In its last public statement of its membership, in 1872, Broad
Street Church reported one hundred and seventy-two members.
Central Elizabeth in 1878 reported sixty constituents. Letters of
dismission no doubt were granted to its members when Broad
Street Church disbanded. Some may have united with the First
church, others joined Elizabethport, some united with churches of
other denominations, and as is usual, the indifferent to church
membership stood aloof; in the event of one-half having thus associ-
290 NEW JERSEY BAPTIST HISTORY
ated themselves and probably others, waited to see if the Central
Elizabeth Church would sustain itself, and presuming that in five years
discouragement would largely reduce the members of Broad Street
Church.
There is evidently an intelligent integrity to Baptist convictions
of truth and to duty, both in those who constitiuted the Central Eliza-
beth Church and in Broad Street membership, since nearly the entire
membership of that bodj' is reasonably accounted for. It speaks well
for the conscientious piety of these Baptists, that so many under the
depression of the conditions and disappointments were ready to begin
anew and to lay foundations in Central Elizabeth for a Baptist Church.
They knew the cost of the patience, self-denial and devotion to build
up a Baptist Church in a staunchly pedo-baptist communtiy, both by
the denominational caste of the first settlers and in the centuries of
education in which the children had been trained in the faith of their
fathers.
At the sale of the Broad Street property another church property
had been exchanged in part paj-ment for it. A Sunday-school had been
formed in the old building months before the Central Church was con-
stituted and the Simday-school was called the Central Baptist Sunday-
school. The Central Baptist Church met for worship in the same old
structure. At a meeting in this house on June 13th, 1877, steps were
taken to get the names of those who would constitute the new church.
In another meeting, sixty names were reported and in this meeting
Mr. John McKinney was called to be pastor of the church and a council
was called to recognize the church and to ordain Mr. McKinney,
who entered on his pastoral duties in October 19th, 1877.
Few things in Elizabeth Baptist history have happened in which
God's hand was more manifest than in the coming of Mr. McKinney
at this juncture to Elizabeth. Young, winsome, intelligent, prudent
he left an indellible mark on Baptist interests. In 1882 the church
bought and paid for the propertj' they occupied. He continued Pas-
tor ten years. Uunder his oversight the church attained a high posi-
tion, the membership grew,, the mistakes of former years were forgotten.
It is doubtful if a better choice to follow Mr. McKinney could have
been made than the choice in July, 1888, of Rev. E. T. Tomlinson, who
in 1900, is filling the office of pastor. As much as in the first pastorate,
the Divine hand was directing in the choice of a pastor, so also in the
second pastorate-, few instances occur in which there is more Providen-
tial direction. Strength and wisdom have characterized the second
pastorate and the church has reached an enviable position of influence.
The house of worship that had been the home of the church since its
CENTRAL ELIZABETH 291
orgaization, was in use until the last Lord's day in 1900, then the
church moved into the new and the foremost sanctuary in the City of
Elizabeth. Other houses of worship were larger. Another was vener-
ated for its antiquity and preserved beauty of former ages, but this
new Baptist house of praise, with its massive stone walls and choice
architecture, its multitudinous comforts and conveniences and adap-
tations for worship was a "thing of joy and a beauty forever." and
indicated the flight from youth to maturity. The dedicatory service
being deferred until all indebtedness for its erection was paid. This
sanctuary is in the central of the city and notifies all that Baptists are
in Elizabeth, not an adjunct, but in the forefront. Under Pastor
Waterbury in 1854, this had been an aim, but his death disappointed
it. The Board of the New Jersey Baptist State Convention had co-
operated with him in putting our denominational interests on a broad,
safe and sure basis and though disappointed, the true men and women
on the field preserved their Baptist integrity and despite adversity,
and discouragements rarely equalled, have attained their end. A
lesson is, that there is no field so hard but that Baptists will take perma-
nant root and stay. Nor a "creed" so fixed and universal that the
New Testament teaching will not overcome and make Baptists despite
education annd prejudice. Eight houses of worship have been in use
by Baptists in Elizabeth and twenty-five pastors have ministered in
the several Baptist places of worship.
Two Africo-American Baptist Churches have also grown up in
Elizabeth: Shiloh, ogranized in 1879, and Union, organized in 1891.
Both own their houses of worship with large membership. Pastors
(1900) N. A. Mackey of Shiloh; J. H. Bailey of Union.
^Vv
CHAPTER XXX.
LYONS FARMS, iNORTHFIELD, LIVINGSTON AND MILBURN.
Eleven members of Scotch Plains Church i-cceived letters of dis-
mission to form the Lyons Farms Church. One other, a member in
New York City, united with them, making twelve constituents, who
on the 16th of April, 1769, organized the Lyons Farms Baptist Church.
Of these, four were women and eight were men.
A house of worship had been built in 1768. A constitutent of the
church, Ezekiel Crane, gave the lot on which the meeting house was
built. The church took its name from the owners of the tract of land
on which the meeting house v/as built. At the end of twenty years,
the members had increased to but three more than at the first. Two
reasons were given for this small growth: One, that a colony of thir-
teen had been dismissed in 1786 to constitute the Canoebrook Church
(now Northfield) . Another, that the church was destitute of a minister
depending on Scotch Plains and converts were added to that church.
Rev. Ebenezer Ward was the first pastor at Lyons Farms and was
ordained at Canoebrook in May, 1779. Morgan Edwards says: "and
on the same year entered on the pastorate at Lyons Farms." Mr.
Ward resigned in 1782. For the next seven or eight years. Pastors
Miller of Scotch Plains and Gano of New York City and John Walton
of MorristoNvn occasionally visited the church . Jacob Hutton was ap-
parently pastor at Lyons Farms. He is spoken of as in charge in 1783.
How long he was pastor is unknown. Several years passed when he
removed before a pastor settled. It is not sure that Rev. Mr. Guthrie
was pastor at L}'ons Farms. He taught school at Canoebrook and of-
ten preached at Lj'ons Farms. I'nder his labors there were baptized
accessions to the church.
From March, 1792, Mr. P. Bryant supplied the church for six
months and was ordained in Septemper, 1792, and was pastor for six-
teen years. His impaired health compelled his resignation in April,
1808. But the Church was unwilling to part with him and employed
an assistant pastor, Deacon James Wilcox, whom Mr. Bryant had
baptized in 1793. The pastor's health failed rapidly and he prevailed
with the church to have Mr. Wilcox ordained in July, 1808. There is
no record of when Pastor Bryant died. He was a man of intelligence
and of culture. While pastor he did some important literary work.
LYONS FARMS 293
"Father Wilcox" as he became to be known by his loving people was a
flitting successor of Mr. Bryant, who nominated him to succeed him.
Mr. Wilcox was a farmer and continued to be while pastor for the en-
suing thirteen years, till August, 1821, when oppressed with infirmitives
he resigned. The title by which he was known, "Father Wilcox",
indicated the place he had in the love of his people. Having means
of his own he ministered to the church "at his own costs." This was a
great mistake, palliated, however, by the limited resources of the
church. "Mr. Wilcox was a pillar in the church and dearly beloved.
He died in 1843."
The succession of pastors was: Thomas Winter, 1821-26; Peter
Spark (ordained September, 1827,), 1826-36; James Stickney (ordained.
May, 1836,), 1836-38: B. C. Morse (ordained March, 1839,), 1839-41;
Jackson Smith (ordained April, 1841,), 1841-43; (An extensive revival
under Mr. Smith's labors.); William Leach, 1842-46; E. Tibbals, 1846
(three months, till November); Rev. Jos. Perry, March 7, 1847 to Janu-
ary 16, 1848; then Rev. Thomas Rogers labored as "supply;" R. T.
Middleditch (ordained, September, 1848,), 1848-50; J. E. Chesshire,
1851; J. W. Gibbs, 1853-55 (Mr. Gibb's second pastorate.); 1857-58;
B. Sleight, 1861-63. A long period of discourgaement.
But for the interest of Rev. D. T. Morrell of Newark and a licen-
tiate of his church, W. H. Bergfells, the church might have dis-
banded. In the winter of 1866, several young people of Lyons Farms
had been converted and baptized in a revival in the First Baptist Church
of Elizabeth. In April, at a meeting called to decide the future of the
church, two converts offered themselves for baptism, in a few days
others offered themselves for baptism. Letters from residents were
given in from Elizabeth and other baptisms occured, with the result
that Mr. Bergfells was called and ordained in November, 1866. While
pastor a new house of worship was built. The frail constitution of
Mr. Bergfells, however, made it necessary for him to take long intervals
and at last to give up pastoral work, which he did in June, 1872, having
won a "good report during the nearly six years of his pastorate.
More than a year passed when Rev. S. L. Cox became pastor in
June, 1873. Inability to support a pastor led to his resignation in
1874. Next year, in February, Mr. J. G. Dyer was called to be pastor
and was ordained. He continued two years, to 1877.
Rev. Mr. Bergfells entered the pastoral office the second time in
1878, and remaining to 1887, when again his health failed. A vacancy
in the pastoral office occured for two years and in 1891, Rev. G. C.
Shirk accepted a call for a year and for the same period Rev. J. W.
Turner was pastor till 1894. For the third time, Mr. Bergfells. But
294 NEW JERSEY BAPTIST HISTORY
in the third year of this third charge of the same church his health gave
way and he closed his work in 1896. The church owes an immense
debt to this devoted man and he is an instance of how real the love of
God is in a converted soul. The Lyons Farms Church had not in any
of Mr. Bergfells pastorates been able to give their pastor a "living
salary."
In 1897, Rev. T. E. Vasser became pastor. The successful min-
istry of Br. Bergfells continues in Mr. Yasser's labors up to 1900. A
brighter and happier outlook cheers the people. Few churches have
had a more severe test of their faith and a longer endurance of hardship
and more discouraging. Their history is an instance of "the persever-
ance of the saints and their geneology, Piscataway, Scotch Plains
and Lyons Farms explains in part their tenacity of life and their un-
yielding maintenance of their Baptist integrity.
Three houses of worship have been in the use of the church : One
built in 1768; the second in 1792; a third in the second charge of Mr.
Bergfells. They speak of the aid given to them by the churches of
Newark with special appreciation. First Newark was a colony from
Lyons Farms and though an exception to the apostolic rule (2 Cor.
12: 14.), it is fitting in church life that the children should lay up for
their parents.
Lyons Farms Church has had, excepting pastors of Piscataway,
Scotch Plains and Morristown, twenty-seven or twenty-eight pastors,
one has had two charges, another has been pastor three times. Lyons
Farms has been pastorless many years. Rev. Mr. Bryant had the long-
est oversight, his successor thirteen years. Pastors Bryant and Wilcox
served at their own "cost." A gospel that costs nothing is usually
the most expensive and exhausting. It is not said that other of the
church members had been licensed than "Father.' Wilcox. Two colo-
nies have gone out of Lyons Farms, Canoebrook, 1786; (Northfield) ;
and First Newark, 1801.
We are indebted to Morgan Edwards for an early account of North-
field. First known as Canookrook as stated by Morgan Edwards, who
adds: "The familes are about thirty whereof thirty-five persons are
baptized and in the communion, here administered the third Sunday
in every month. No temporality, no rich persons, no minister; salary
uncertain, but they talk of raising twenty or thirty pounds could
they get a minister to reside among them. They meet in a school house
ha\-ing as yet no meeting house. The above is the present state of
Canoobrook, December 14th, 1789." and adds:
"The rise of Baptist interests in this part of Essex was as follows:
About the year 1780, Mr. Obed Durham moved hither from Lyons Farms
NORTHFIELD 295
(where he was a member) and invited Rev. Reune Runyon and others
to preach at his house. After him succeeded Rev. Messrs. Guthrie,
Grummon, etc., the means took effect and the following persons were
baptized in Canoebrook, viz.: Moses Edwards, Timothy Meeker, Thos-
Force, Timothy Ward, Desire Edwards, Sarah Cook, Mary Cory and
Cantrell Edwards. They joined the church at Lyons Farms, but
finding the distance too great to attend the mother church, they
obtained a dismission and leave to become a distinct society. In the
dismission was included the said Obed Dunham and wife. These eleven
persons were constituted a Gospel church, April 19th, 1786. One of
the constituents was a soldier in the American revolution. He and
his nine sons and two sons-in-law were soldiers in the war. Another
constituent, Moses Edwards, was a deacon from the organization of
the church for twelve years and was called then to be pastor and held
the office seventeen years, until he removed to the West.
Mr. J. Price was the first pastor of the church, from 1787. His
successsor preached at Lyons Farms. There is a contradiction of dates
relative to these pastors and it is vain to try to reconcile them. At first
the church worsphipped in a school house, later a property was bought
on which was a dwelling house that was remodeled into a place of worship.
When this was done is not written. After this it was voted "whereas,
three places have been proposed in which to build a meeting house;
Resolved, that three subscriptions be circulated for a building at each
locality and that the house be built at the place for which the largest
sum is subscribed and the other subscriptions be void." This structure
was dedicated in December, 1801. Deacon Ball was making ready to
build a house for himself at this time and he gave the material he had
provided for himself. This house was in use till 1868.
Rev. C. C. Jones was pastor, 1792-94; Messrs. Bryant and E. Jayne
are said to have ministered, 1794-98; then, Deacon Moses Edwards
was called to be pastor and he is said by some authorities to have been
the first pastor of the church. A successor has said of Moses Edwards:
" He had little learning, read but few books, except the Bible, but
posses.sed eminent natural gifts; working in the week at his double
calling of farmer and blacksmith, and on the Lord's day, preached.
The prosperity of the church under his labors and the warm affection
with which he was regarded, has not been equaled since" He had no
stated salary, believed to be a man of ample "means." An instance
is not recalled in which this policy was not a success. Silas South-
296 NEW JERSEY BAPTIST HISTORY
worth, Peter Wilson, Robert Kelsay, Job Sheppard, Isaac Stelle, Ben-
jamin Miller, Reune Runyan, James Carman, and John Walton and
others are instances.
In 1815, John Watson, having been called, was ordained and
became pastor for three years. Mr. Watson stood very high abroad
and at home. Rev. A. Elliot followed in 1821 and was in charge to
1834. Mr. Elliot was seventy j'ears old at his resignation. Elisha Gill
settled in the pastoral office in 1835, holding it till 1838. An unworthy
man was pastor for one year and was followed in January, 1842, by Rev.
Rev. I. M. Church.
A remarkable work of grace occured in the first year of Mr. Church's
settlement from which ninety-six were added to the church by baptism.
Mr. Church remained four years in this, his first, charge at Northfield.
In the interim of five years of his first and second settlements at North-
field, Rev. J. F. Jones and Rev. J. H. Waterbury ministered to the
church. In 1851. Pastor Church returned and closed his second charge
in 1853. William Hind ministered, 1855-65, whose infirmities com-
pelled his resignation and who died September, 1871, seventy-six years
old. The following pastors served the church: J. T. Craig, ordained,
September, 1867-70; J. L. Davis, supply, 1870-75; A. C. Knowlton,
1877-80; A. S. Bastain, 1881-93; E. B. Hughes, 1894; M. F. Lee, 1895-
96; W. H. Gardener, 1896-1900.
Mr. Davis began an identity of interests and mutual pastorates
between Northfield and Livingston churches, serving both churches.
Rev. William Hind united with Northfield, was licensed and ordained
in 1855, and pastor ten years. On account of age and sickness, he closed
his work at Northfield in 1865. Matters are mixed in the historical
remnants of Northfield and Livingston churches. Pastor Craig
erected a new house of worship which was dedicated in 1868.
There is an indifference to dates that discourages attempts to under-
stand events. Nineteen pastors have ministered to Northfield Church.
One had been a deacon of the church twelve years and pastor seven-
teen years. Mr. Elliot gave up his because of his advanced years. Mr.
Hind also for illness and age. Before the institution of LiAangston
Church, Northfield was somewhat isolated and of limited resources
inducing a change of pastors not congenial to the people. Had the
members been able to care for a pastor, there is no question but that
his needs would have been fully met. Instance of this is that Mr.
Edwards received only the "gifts" which his kindly people insisted upon
as a testimonial of their love for him. Two licentiates of the church
were called to be its pastors. Deacon Edwards and Mr. Hind. These
held long pastorates.
NORTHFIELD AND JEFFERSON VILLAGE 297
Northfield has sent out throe colonies. In 1810, sixteen were dis-
missed to constitute a church in Jefferson village, which disbanded in
1848. Seventeen members were dismissed in 1851 to form the church
at Livingston. The church formed at Milhurn, constituted in 1858,
received eight or ten members from Northfield. The account of North-
fiield nuist not be dismissed as that of a small and out of the way place.
Its membership included some of the noble and most devoted men and
women. Such as Obed Dunham, Moses Edwards and Deacon A. Ball
have few compeers and belong to the companionship of Richard Leonard,
Henry Ely, Matthew Morrison, Enoch Allen, the Wilsons, Runyons
and others, whom the AU-Seeing-Eye has noted as those whose five
talents have won the other five. G. W. Clark, though a licentiate of
the First Baptist Church of Newark, was baptized at Northfield in 1843
and for nine years was a member of this church.
Jefferson Village Baptist Church was a colony of Northfield Church
constituted in 1810 with sixteen members. It survived thirty-eight
years. It had two pastors according to associational report, and two
others not reported. One of whom. Rev. Joseph Gildersleeve seems to
have served them for a number of years. They had a good house of
worship. If in their early days they had had foreign help, as a "State
Convention," to have supplied the means of sustaining a pastor of the
church could it possibly have survived. Some are reported baptized
among them. The largest number (if we are correctly informed by
the minutes of the New York Association) reported in one year was
twenty-five. The Jefferson Village Church was disbanded in 1848.
Very often the minutes of the Association said, "no report." The house
of worship a few years later passed into Methodist hands and was re-
moved to Maplewood and enlarged.
A colony from the Northfield church constituted the Livingston
Church in June 1851 . Seventeen were dismissed from the mother body.
Rev. J. B. Waterbury first ministered to them, then G. G. Gleason was
called to be pastor and later was ordained. His stay was six months.
The church built a meeting house which was dedicated in October,
1853.
In that year Rev. Thomas Davis became pastor in April, 1853.
Mr. Davis was widely known in New Jesey and was eminently adapted
to new fields. Northfield and Livingston united under his ministry,
the pastor preaching alternately in these churches and afterwards had
a common pastorate. The succession of pastors has been: G. G"
Gleason, six months; T. Davis, 1853-55; William Hind, 1855; T. M.
Grenelle, 185G-7; H. W. Webber, 1859; J. B. Hutchiason, 1860-62;
S. C. Moore, 1865-67; J. T. Craig, 1868-69; J. L. Davis, 1870-78; A. C.
298 NEW JERSEY BAPTIST HISTORY
Knowlton, 1879-80; A. S. Bastian, 1881-92; E. B. Hughes, 1893-95;
M. F. Lee, 1895-96; W. H. Gardner, 1896-1900.
There have been fourteen pastors. Nine of them pastors of both
Northfield and Livingtson churches. One of them was licensed, or-
dained and minister to both churches. A parsonage was built in 1872.
Northfield and Livingston are each in Livingston township and not far
apart.
On October 18th, 1858, the Milburn Church was constituted with
nine members and, inasmuch as Northfield Church dismissed eight to
ten to unite with others in its organization, Milburn is included as
having maternity in Northfield Church. In the next December, Mr.
H. C. Townley was ordained and became pastor. A Sunday School
was begun in May, 1859. Usually worship was in a hall, but the large
congregations in suitable weather made it necessary to hold the Lord's
Day meetings in a grove, so that a church edifice was a necessity. Mr.
Townley resigned in 1860, having prospered in his labors.
In October, 1861, Rev. Kelsay Walling settled and labored under
great discouragement on account of the large indebtness on the church
property. The house of worship was dedicated in October, 1861.
On the next December, Mr. Walling resigned to take effect February
first, 1863, but the church prevailed with him to remain till September,
1864.
In 1865, Rev. J. D. Merrell became pastor and occupied the office
till 1869. Under Pastor Merrell a work of grace occurred and ninety
converts were baptized. In January, 1870, Rev. A. Chambers entered
the pastoral office continuing until June, 1873. Pastors following
were: A. B. Woodward, 1873-76; C. A. Babcock, 1876-77 (ordained
in October, 1876). A colony was dismissed to unite with others to
form the church at Summit.
H. Wescott settled as pastor in 1877-82. Happily he did not
depend on a salary and thus was a relief to the church. The improba-
bility of the church meeting their financial obligations, led the church
to transfer its property to North Orange Baptist Church by which the
debt was paid. W. E. Bogart was pastor one year, 1883 ; I. M. B. Thomp-
son, 1884-89. The house of worship in this term was thoroughly re-
paired at its original cost and paid for. Rev. F. E. Osborne became
pastor in 1890 to 1900. The Milburn congregation is in full o-mier-
sihp of its house of worship, which is unencumbered with debt.
CHAPTER XXXI.
NEWARK CHURCHES.
On June 6th, 1801, nine members of the Lyons Farms Baptist
Church, resident in Newark were dismissed from that body to consti-
tute the First Baptist Church in Newark. The minute of the Lyons
Farms Church was: "At a church meeting held at the Lyons Farms,
July 24, 1800, we whose names are undersigned, being members of the
church at Lyons Farms and residing at Newark, obtained liberty of
that church to open a place of worship there in the town of Newark and
to attend the same at all times, except on their communion seasons,
and to consider ourselves a branch of that church." William Ovington,
John Ransley, Kipps Baldwin, George Hobdey, Michael Law, Mrs.
Ransley and Mrs. Law, five men and two women.
An inkling of the ideas of those days in this record is that these
seven say that they have obtained "liberty of that church." We would
hardly ask "liberty" to do a good thing. The liberty to do for Christ
is conceded as an inalienable right of every disciple. A most commend-
able feature of the above asking was liberty to attend the mission ser-
vice at "all times" and thus avoid the appearance of harming the
mother church by absence from its worship, save at its communion
seasons. These seven disciples had a clear sense of both their obligation
to the church of which they were members, as well also to the locality
where they lived. Evidently they were of the right stock to lay found-
ations.
There was nothing to encourage them in the religious predilections
of Newark. It had been settled by a colony of Connecticut Congrega-
tionalists, whose anti-Baptist views had expression of the intollerance
of New England Puritans. The proprietors of Newark patent resolved
that "none should be admitted freemen or free burgesses save such as
were members of one or the other of the Congregational chtirches." And
they determined as a fundamental agreement and order that "any who
might differ in religion from them and who would not keep their views
to themseh'es, should be compelled to leave the place."
The Presbyterians by 1801 had supplanted the Congregationalists
and got possession of their properties. They did not like Baptists more
than the Puritans. A leader among them said in 1644 : "Of all heretics
and schismatics the American Baptists ought to be most carefully looked
300 NEW JERSEY BAPTIST HISTORY
unto and severely punished, if not utterly extcrmininated and banished
out of the church and Kingdom." (Cramp's Baptist History, page
306.) The prosepct was not cheering to the seven Baptists proposing
to plant a Baptist Church in Newark. However, Baptists had secured
a guarantee of civil and religious liberty in the Constitution of the
United States that made it safe for Baptists even in Xewark. These
seven Baptists hired a school house for one year, agreeing to repair the
plastering and finish painting "ye gable end," as compensation for the
use of the building. In June, 1801, two women, Joanna Grummon
and Phoebe Hadden joined to the seven and these nine constituted the
First Baptist Church of Xewark. The growing town implied increase
not only from nearby churches, but by converts. Added numbers and
corresponding strength forced upon the church the necessity of a
meeting house. Lots were bought in 1805 and in September, 1806, a
house of worship was dedicated.
Rev. Charles Lahatt supplied the church soon after its organiza-
tion. In 1802, he was called to be pastor, remaining until 1806, hav-ing
the confidence of the church and a happy pastorate. "Supplies"
ministered until March, 1808, when Rev. P. Thurston became pastor.
Under his charge numbers of converts were added to the church. Rev.
Daniel Sharp settled as pastor and was ordained on April 9th, 1809.
His oversight continued two years and more. A larger house of worship
was built while Mr. Sharp was pastor and his pastorate was shortened
by dissentions on account of which he resigned. With his removal,
the troubles developed very seriously and in the next two years the
church was brought to a low estate by factional differences. In 1812,
Rev. John Lamb was chosen pastor and for a year had very little of a
"lamb-like" experience.
In 1814, Rev. David Jones entered the pastorate. His coming was
a benediction to the church. Harmony was restored, converts were
multiplied and the membership was increased. The seven years of his
charge was a period of loving and prosperous service. Mr. Jones is
more widely known by his pastorate of Lower Dublin ( Penepack )
Church, near Philadelphia, and the high place he had in the councils of
the denomination. His successor for two years was Rev. D. Putman
and after him for six months. Rev. E. Loomis.
Trouble and sorrow again befell the church. The causes of its
adversities have not wisely been made public. Larger towns then as
now absorbed the disorderly element in the churches. Baptists emi-
grated to America unfamiliar to our ways and quite naturally suggested
their ways as an improvement and with a persistence that involved
trouble. Their ideas of religious liberties also were very crude. To
FIRST NEWARK 301
many it meant license to ha\e their own way and a limitation of their
liberty to do and to teach their notions was accounted an infringement
of their "rights," ignorant that "rights" had their limitations of truth
duty and honor.
That day was also an era of change. Antinomians and Armi-
nians were each in search for a crevice in which to get hold. Missions,
Sunday Schools, temperance, education and religious activities inspired
opposing parties with great concern for the glory of God and the w^elfare
of the church. Few of our churches but have had these contending
elements in either country towns and cities,. Of necessity, therefore,
they were brought face to face with sharp disagreements. It is a sur-
prise not that so many of our churches had troubles, but that so few
had and that when they arose, they were so quickly removed.
Two years passed ere another pastor settled. In 1828, Rev. J. S.
C. P. Frey was ordained to the pastorate. He remained two years.
Mr. Frey had become a Christian among Pedo Baptists, but the New
Testament made him a Baptist. He published a book on baptism in
1829. In its preface he states: "At the christening of one of my chil-
dren, the minister exhorted us, observing: 'These children are now
members of the church, adopted into the family of God, etc., etc' These
declarations appeared to me at that moment inconsistent. * * *
I resolved not to present another child of my own, nor to baptize the
children of any others before I had investigated the subject, comparing
the best books on both sides of the question with the word of God.
I came to the conviction that believers are the only subjects and im-
mersion is the only Scriptural mode of baptism. Therefore, I offered
myself to the Baptist Church in New York under the care of Rev. A.
MacClay, by whom I was baptized August 28, 1827."
Rev. P. L. Piatt followed Mr. Frey in 1830 and at the end of the
year went with a colony to form another church, which movement
proved a failure. For more than six years from August, 1832, Rev.
Daniel Dodge was pastor. Under his labors the membership of the
church was nearly doubled. Concord and mutual confidence were re-
stored. Mr. Dodge was a man of influence in Newark, both in his
church and in the city, and eminently useful. After he resigned. Rev.
William Sym entered the pastorate in April, 1839. He was the same
type of man as Mr. Dodge. The church grew in number and in influence.
Revivals characterized his pastorate, one of which was of especial power.
The house of worship was much improved at the cost of thousands
of dollars. Both of these pastors were men of high toned Calvinistic
preachers and proved that Calvinism built up strong and active
churches. It was feared that both of them would slip into the night
302 NEW JERSEY BAPTIST HISTORY
of antinomianism. but they were graciously kept. Neither of them
made pretense to collegiate study, nor even to academic. They were
Bible students and knew experimental piety. Their lives accorded
with their preaching of "temperance, righteousness and a judgment to
come" and "knowing the terrors of the Lord persuaded men," alike the
old and the young. Preaching of its kind won men and formed a reli-
gious character in the Pews which was "salt" and "light" of piety.
Rev. H. V. Jones succeeded Mr. Sym. Pastor Jones was a man of
sterling good sence and had a clear idea of the needs of the Baptist
cause in Newark and of the means essential to its largest development.
The church clerk in an historical sketch in 1876, having summed the
data of the growth of the church at the end of the second quarter of
the centennial period says, "The secret of this advance was a more
correct idea of the mission of the church, it was, when this body partic-
ularly under the ministry of Rev. H. V. Jones in the colonization of
the South church in February, 1850, reaUy apprehended and began to
act upon the Gospel idea of enlargement by activity, that it began to
grow." A fitting recognition of the special service of Pastor Jones in
Newark. Under the wise administration of Pastors Dodge and Sym the
church had accumulated strength, both in men and in "means," and
needed most of all a man capable of developing its efficiency. Mr.
Jones comprehended the people and their opportunity. He was an in-
spiration and his plans commended him to the strong men of his church
as a wise and safe leader. His pastorate was from September, 1843,
to April, 1850. During that time three hundred were added to the
church, among whom were foremost men in the city, men of wealth
of large business pursuits, masters in professional and in political circles.
As the roots of trees in the Spring send out shoots, so to a vital church.
In the fall of 1849, he (Mr. Jones) said to the writer: "The mother
church should build and pay for a becoming house of worship and then
appoint some of her strongest and best members to go out with a colonj'
that in its beginning could care for itself and be an aid to the First
Church to do city work." As he said this, we came to the building now
occupied by the South Church, then enarly finished, and added: "We
do not propose to establish a "mission" here, but a church which will
be our helper in like enterprises." Those familiar with the constituency
of the South Church and its record in Baptist city missions of Newark,
well know how practically Mr. Jones carried out his ideas of church
expansion and whether the South church has justified his policy.
Conducting the writer thence to a comer on Broad street, and pointing
to an angle^on that street, seen for a long distance, Mr. Jones said:
'That is the most prominent place in Newark. We are assured that
FIRST NEWARK 303
when its title is perfected we will own it. The meeting house of the
First Baptist Church will be built there." It has been said to the writer
that the Peddie memorial building is on that site. If so, the forecast
of Mr. Jones was remarkable. The historian of the First Baptist Church
of Newark has truly said, that Mr. Jones left the church" harmonious
and highly prosperous." His removal would be a mysterious provi-
dence did we not know that Rev. H. C. Fish would follow him, whosa
memory and work will be an everlasting remembrance at home in
New Jersey.
The same year in which Mr. Jones resigned, 1850, Rev. E. E. Cum-
mings became pastor, remaining only a year and resigned for the same
reason as had Mr. Jones, ill health. Rev. H. C. Fish began his charge
in 1851 with eminently favorable conditions. Under Pastor Jones
foundations had been laid, inspiration acquired, direction of local
activities attained, men of power, of wealth and of appreciation had
been added to the church, all of which under the executive force of and
direction of such a man as H. C. Fish would be put to the highest and
best use. The event proved that the right man had been put in the
right place.
Rev. G. W. Clark was asked by the writer to prepare a memorial
of Mr. Fish, and with some abbreviations is inserted: "H. C. Fish was
born in Vermont, his father. Rev. Samuel Fish was pastor for more
than forty years, of the Baptist church in the town in which he and
his son, H. C. Fish, were born. When sixteen years old, the son united
with his father's church in 1836. Of studious habits and academic
training for teaching, the son came to New Jersey in 1840 and taught
for two years. Impressed that he ought to preach, Mr. Fish entered
Union Theological Seminary in 1842. Graduating in 1845, the next
day he was ordained for the pastorate at Somerville on June 26th, 1845.
The church at Somerville prospered under his labors at and the end
of five years, first Newark called hbn, (Mr. Cummings having resigned)
and Mr. Fish became pastor there in January, 1851. His intense
activity had a result that in almost every month of his long pas,torate
converts were baptized and great revivals were enjoyed in 1854, 1858
1864, 1866, 1876, in these revivals there were baptized 106, 236, 125
152, 224. In other years, scores were baptized. In the nearly
twenty-seven years of his charge in Newark, more than fourteen hundred
were baptized and the membership was increased from 340 to 1199.
In 1851, there were three Baptist churches in Newark (one a Ger-
man Baptist, the other the South church, both originated under Mr.
Jones). These three had a membership of five hundred and thirty-
five in 1877, the year in which Mr. Fish died there were ten churches
304 NEW JERSEY BAPTIST HISTORY
with three thousand and fifty-five members. Mr. Fish had a large
part in the origin of these churches, that were located in the central
points of the growing cit)'.
Pastor Fish's plan of increase differed widely from that of Pastor
Jones. Mr. Jones would build a substantial roomy house of worship
as in the case of the South church and colonize a strong church that
would be an immediate helper in evangelization. Mr. Fish proposed
cheap chapels for temporary use, to be supplanted by a substantial
meting house. The first plan commanded attention; invited mem-
bership and returns were immediate. The last involved delay, repelled
membenship by the prospect of large future cost. The South church
was quite as efficient at the first church, in the promotion of Baptist
interests in Newark, if not more so.
The increase of the membership and of its congregation of the first
church required a larger church edifice. A new location was bought
in 1858 and the house begun. It was dedicated in 1860 and paid for
in 1863. During the Civil War, 1861-65, the first church was a center
of patriotic interest. Mass meetings were held in its house and one
hundred and seventy-two of its members and congregation enlisted in
the armies. The pastor was drafted and the church sent a substitute
in his place.
The denominational, educational interests of the state had a large
place in the work of Pastor Fish. He was secretary of the New Jersey
Education Society for twenty-three years and had a primary part in
founding the German department of Rochester University. Denom-
inational schools in the state shared fully in his labors. He was one of
the most devoted friends of Peddle Institute and in the last twelve
years of his life gave to it, his best thoughts and plans. Through him,
the foremost members of his church were identified with the school.
Two deacons, D. M. Wilson and Hon, T. B. Peddle, were presidents
of its Board. To Mr. Wilson is due the erection of the spacious and
beautiful building Peddle Institute occupies. Mr. Peddle followed
as President at Mr. Wilson's death, from whom also, its endowments
of one hundred and fifty thousand dollars came, having previously
given to cancel arrearages fifty thousand dollars. The nearly last
words of Mr. Fish were said to Jlr. Peddle: "Brother Peddle, take care
of Hight^town."
Pastor Fish was a busy writer, publishing as many as nine volumes.
Some were prize essays, published by the Boards of other denominations.
He contributed also, frequent articles to the daily and religious press.
The two last years of his life were intense in their activities. In July,
1877, physical prostration compelled him to stop. His last hours
FIRST NEWARK 305
corresponded with his life. ''Don't say death," he exclaimed: "I shall
soon be on the other side. H. C. Fish is nothing; the grace of God is
everything." Of the service at his funeral he said: "Let it be a plan of
victory, the shout of him that overcometh through the Blood of the
Lamb." As passing away, friends could only catch in broken words,
"I have fought," and he was gone October 3rd, 1877, in his 58th year.
The sense of loss in Newark was universal. It is stated that ten thous-
and people looked upon the silent one. More than one hundred clergy-
men were present at the burial. Mr. Fish had preached over four
thousand sermons and addresses, and had made twenty thousand visits.
We know that the fruitage of these labors, none of it will be lost.
Rev. Thomas Rambaut entered the pastorate in 1878 and re-
mained three years. He was an able preacher and had attained a high
place in the mmistry. But whoso follows a successful pastor, enters
on a serious task. Reaction invariably follows. Unfavorable contrasts
are made and disgruntled ones talk, if perchance the new pastor makes
a misstep or in any wise gives occasion for remark. In 1883, Rev. E. G.
Taylor became pastor. His labors for three years were profitable for
the church.
After him. Rev. W. W. Boyd settled as pastor in 1887, and closed
his labors in 1894. The spacious house of worship, which had been
dedicated in 1860, was sold and lots in a more public place bought and
a new edifice built. The church edifice is a nondescript affair. It
cost about two hundred thousand dolars, of which Mr. Peddle was
the chief donor. Soon after, the name of the church was changed to
Peddle memorial. It is said that Mr. Boyd had more to do with the
change of name than Mr. Peddle. Mr Peddle was a verj^ modest man,
upon whom such a name must needs be thrust. The house sacrificed
convenience and comfort for display and the man who planned and
built would be surely asked for and his folly would be his memorial.
Happily, the structure is never likely to be imitated. Pastors and
churches preferring convenience and suitability to show\ This hou.se
was dedicated in 1890.
Within a short time after Mr. Boyd's resignation, Rev. C. H. Dodd
was called to be pastor and is now (1900) holding the office. First
Newark church and first Paterson church have been much alike in their
aggressive work in the cities in which they are. In Newark, the pastors
were the inciting force. At Paterson the membership did not wait
for pastoral impulse. But, A. W. Rogers, M. D., son of the revered
Rev. John Rogers, lived in Paterson and was an impelling influence.
There was however, mutual co-operation in both places.
306 NEW JERSEY BAPTIST HISTORY
First Newark is not credited with colonizing others than the "South
church" and the First Gennan Baptist, and yet, all of the Baptist
churches there owe their existence substantially to the mission work
which was sustained by the first and by the South churches of Newark.
Especially Pastor William Hague and Deacons J. M. Davies, at whose
home, the Newark city Mission was formed, and H. M. Baldwin, all of
the South church, were constant and devoted in sustaining local mis-
sions.
First Newark has had eighteen pastors, of whom H. C. Fish con-
tinued twenty-six and more years. Three, David Jones, D. Dodge,
and H. V. Jones served the church, each about seven 3'ears. Four
meeting houses, one in 1805; a second in 1810 or 11 ; a third in 1860 and
a fourth in 1890. Twelve members have been licensed to preach.
Two thousand, six hundred and forty-four have been baptized into
the membership of the church.
The conditions under which the South Church originated have been
given in the history of the First church, while Rev. H. V. Jones was
pastor of it. The house of worship had been built and paid for by the
First church before the South church was formed. Then a colony was
appointed by the mother church to compose the South church of
sufficient strength to take an equal place with itself and to sustain a
pastor quite equal in all respects to any oth